A SERMON, 


BY  THE  REV.  HORATIO  SOUTHGATE,  Ju«. 


MISSIONARY 


OF  THE  PROTESTANT  EPISCOPAL  CHURCH  IN  THE  UNITED  STATES  OF  AMERICA, 


V 


TO  PERSIA,  &c. 

TO  WHICH  ARB  ANNEXED,  AN  ACCOUNT  OF  THB 

MEETING  HELD  AT  THE  CHURCH  OF  THE  ASCENSION, 

ON  THE 


EVENING  OF  EASTER  SUNDAY,  APRIL  3,  1836. 


WITH 

THE  ADDRESS 

DELIVERED  THEREAT  BY  THE  REV.  MR.  SOUTHGATE, 


AND  HIS 


Letter  of  Instructions. 


PUBLISHED  BY  ORDER  OF  THE  FOREIGN  COMMITTEE  OF  THE  BOARD  OF  MISSIONS,  BY  THE 
REV.  JAMES  MTLNOR,  D.  D.,  SECRETARY  AND  GENERAL  AGENT 
OF  SAID  COMMITTEE. 


NEW  YORK: 


encouragement  to  mission art  effort  among 

mohamedans. 


A SERMON, 

BY  THE  REV.  HORATIO  SOUTHGATE,  Jun, 

MISSIONARY 

OF  THE  PROTESTANT  EPISCOPAL  CHURCH  IN  THE  UNITED  STATES  OF  AMERICA, 

TO  PERSIA,  &c. 

TO  WHIG”  are  ANNEXED,  AN  ACCOUNT  OP  TUB 

MEETING  HELD  AT  TIIE  CHURCH  OF  THE  ASCENSION, 

ON  THE 

EVENING  OF  EASTER  SUNDAY,  APRIL  3,  1836. 

WITH 

THE  ADDRESS 

DELIVERED  THEREAT  BY  THE  REV.  MR.  SOUTHGATE, 

AND  HI3 

Letter  of  Instractlom. 


PUBLISHED  By  ORDER  OF  THE  FOREIGN  COMMITTEE  OF  THE  BOARD  OF  MISSION*,  BT  TRB. 
REV.  JAMES  MILNOR,  D.  D.,  SECRETARY  AND  GENERAL  AGENT 
OF  SAUK  COMMITTEE. 


NEW  YORK: 

PROTESTANT  EPISCOPAL  PRESS, 


1836, 


SERMON. 


All  the  flocks  of  Kcdar  shall  be  gathered  together  unto  thee  ; the  rams  of  Nehaioth  shall 
minister  unto  thee. — Isaiah  lx.  7- 

The  result  of  the  missionary  enterprise  is  not  left  to  be  de- 
termined by  the  uncertain  conclusions  of  human  calculation. 
As  Goo  is  true,  it  can  have  no  other  issue  than  the  universal 
triumph  of  the  Gospel.  We  repose  our  confidence  in  the 
sure  word  of  prophecy.  We  rest  our  hopes  upon  the  pro- 
mises of  Him  who  is  Almighty,  Omniscient,  and  True. 

Besides  the  general  predictions  of  Scripture,  which  assure 
us  of  the  universal  extension  of  the  Redeemer’s  kingdom,  we 
have  also  more  limited  and  special  prophecies,  which  have 
reference  to  individual  nations  or  to  particular  forms  of  error. 
To  this  latter  class  belongs  the  prophecy  contained  in  the 
text.  Kedar  and  Nebaioth  are  tribes  of  Arabia ; and  as  the 
chapter  from  which  this  text  is  selected  is  descriptive  of  the 
ultimate  success  of  the  Gospel,  so  may  the  text  itself  be  con- 
sidered as  predictive  of  the  final  overthrow  of  that  false  reli- 
gion which  had  its  origin,  and  still  maintains  the  chief  seat  of 
its  power,  in  Arabia. 

It  is  not  my  present  design  to  trace  the  rise  and  progress  of 
this  wonderful  imposture.  The  causes  which  produced  it,  the 
character  and  motives  of  its  founder,  and  the  peculiar  circum- 
stances which  favored  its  propagation,  have  all  been  detailed  by 
many  writers.  It  may,  however,  be  profitable  to  us,  who  live 
in  this  age  of  sectarianism,  to  be  reminded  that  Mohamed- 
ism  sprang  from  a corrupt  and  contentious  Christianity,  at  a 
period  when  the  spirituality  of  religion  had  departed,  and  the 
life  of  God  in  the  soul  was  nearly  extinguished,  by  frivolous 
disputes  about  things  unessential.  The  Church  had  lost  the 
purity  and  vital  energy  of  her  youth  ; she  had  contracted  an 
unholy  alliance  with  civil  power  ; the  fostering  care  of  princes 
had  palsied  her  strength  ; the  power  of  hardy  endurance,  the 


stem  fortitude — the  simple,  yet  uncompromising  zeal — the 
spirit  of  noble  enterprise,  which  she  had  acquired  in  the  arena 
and  on  the  scaffold,  were  repressed,  and  converted  into  a spi- 
ritless effeminacy  by  the  very  protection  which  sheltered  her 
from  her  foes.  Reposing  in  luxurious  ease  beneath  the  sha- 
dow of  imperial  patronage,  Christians  surrendered  themselves 
to  vain  and  idle  controversies.  Here,  if  we  mistake  not,  is  to 
be  found  the  true  cause  of  Mohamedism.  “ For,”  says 
Prideaux,  “ the  churches  of  the  East  having  drawn  the  ab- 
strusest  niceties  into  controversy,  which  were  of  little  or  no 
moment  to  that  which  is  the  chief  end  of  our  holy  Christian 
religion,  and  divided  and  subdivided  about  them  into  endless 
schisms  and  contentions,  did  thereby  so  destroy  that  peace, 
love,  and  charity  from  among  them,  which  the  Gospel  was 
given  to  promote,  and  instead  thereof,  continually  provoked 
each  other  to  that  malice,  rancor,  and  every  evil  work,  that 
they  lost  the  whole  substance  of  their  religion  while  they  thus 
eagerly  contended  for  their  own  imaginations  concerning  it, 
and  in  a manner,  drove  Christianity  quite  out  of  the  world  by 
those  very  controversies  in  which  they  disputed  with  each 
other  about  it.  So  that  at  length,  having  wearied  the  patience 
and  long-suffering  of  God  in  thus  turning  this  holy  religion 
into  a firebrand  of  hell  for  contention,  strife,  and  violence 
among  them  ; which  was  given  them,  out  of  his  infinite  mercy, 
to  the  quite  contrary  end — for  the  salvation  of  their  souls,  by 
living  holily,  righteously,  and  justly,  in  this  present  world ; 
he  raised  up  the  Saracens  to  be  the  instruments  of  his  wrath, 
to  punish  them  for  it ; who,  taking  advantage  of  the  weak- 
ness of  power  and  the  distractions  of  counsels  which  their 
divisions  had  carried  among  them,  soon  overran  with  a terrible 
■devastation  all  the  eastern  provinces  of  the  Roman  Empire  : 
and  having  fixed  that  tyranny  over  them  which  hath  ever 
since  afflicted  those  parts  of  the  world,  turned  every  where 
their  churches  into  mosques,  and  their  worship  into  a horrid 
superstition  ; and  instead  of  that  holy  religion  which  they 
had  thus  abused,  forced  on  them  that  abominable  imposture, 
Mohamedism,  which,  dictating  war,  bloodshed,  and  violence 
■in  matters  of  religion,  as  one  of  its  chiefest  virtues,  was,  in 


Iruth,  the  most  proper  for  those  who  had  afore,  by  their 
schisms  and  contentions,  resolved  all  the  religion  they  had 
thereinto.” 

This  account  of  the  origin  of  Mohamedism  is  not  irrelevant 
to  our  present  design  ; for  we  may  assume  at  the  outset,  that 
the  Church  of  Christ  is  laid  under  special  obligation  to 
attempt  the  extirpation  of  those  malignant  forms  of  error 
which  have  sprung  up  from  her  own  defection  ; an  obligation 
which  exists  apart  from  the  general  duty  of  bestowing  the 
blessings  of  the  Gospel  upon  every  creature.  And  as  we  have 
a special  obligation,  so  we  are  encouraged  by  special  promises 
of  success.  Our  efforts  to  bring  the  erring  disciples  of  the 
false  prophet  into  the  fold  of  Christ  will  not  be  in  vain  ; for 
the  Lord  of  the  Church  has  promised  that  “ the  flocks  of 
Kedar  shall  be  gathered  together  unto  her,  and  the  rams  of 
Nebaioth  shall  minister  unto  her.”  Daniel,  in  his  vision  of 
the  rise  and  wonderful  power  of  the  Mohamedan  delusion,  was 
instructed  by  the  angel  Gabriel  to  reveal  its  overthrow  by  the 
peaceful  conquest  of  the  Gospel.  It  “shall  be  broken  without 
hand;” — its  power  shall  decay,  not  by  the  violence  of  the 
sword,  not  by  the  sanguinary  means  which  produced  it,  but 
by  the  renovating  influence  of  the  Gospel  of  peace,  by  the 
force  of  spiritual  weapons  wielded  by  the  sacramental  host  of 
God’s  elect. 

My  present  design  is  to  show  that  these  prophecies  are 
rapidly  approaching  the  time  of  their  fufilment.  The  pro- 
vidence  of  God  is  preparing  his  way  among  the  Mohamedan 
nations  of  the  East,  and  is  loudly  calling  to  the  Church  to 
enter  in  and  possess  the  land.  It  is  not  my  purpose  to  unfold 
the  character  of  the  religion  of  the  Mohamedans  any  further 
than  may  be  necessary  to  present  the  encouragements  to  mis- 
sionary effort  among  them.  I shall  dwell  more  particularly 
upon  those  circumstances  in  their  moral  and  political  condi- 
tion which  may  serve  to  show  that  the  time  for  such  effort 
has  fully  come. 

I.  The  first  argument  in  favor  of  Christian  missions  among 
the  Mohamedans  is  founded  upon  the  probability  that  we 
shall  through  them  operate  most  effectually  for  the  conversion 
of  the  world. 


While  we  freely  admit  the  equal  obligation  which  rests 
upon  the  Church  to  diffuse  the  knowledge  of  the  Gospel 
throughout  the  world — while  we  hold  that  no  nation  does  in 
itself  possess  a claim  upon  Christian  effort  superior  to  any 
other — while  we  recognise  the  necessity  of  the  Divine  aid  in 
the  great  work  committed  to  the  Church  — we  believe  that 
here,  as  in  every  other  human  undertaking,  we  cannot  forego 
the  use  of  appropriate  means,  nor  neglect  with  impunity  the 
dictates  of  reason  and  prudence.  It  is  our  duty  to  expend  our 
efforts  to  the  best  purpose.  Our  work  is  the  conversion  of  the 
world,  and  we  are  bound  to  apply  our  chief  energies  at  those 
points  where  they  will  accomplish  most  toward  this  great 
end.  Other  things  being  equal,  those  nations  have  the  first 
claim  upon  the  Church  in  which  missionary  effort  will  bear 
most  immediately  and  effectually  upon  the  whole  world. 
This  rule  is  exemplified  in  the  instance  now  before  11s. 

The  Mohamedan  countries  are  the  centre  of  the  world. 
They  occupy  the  region  which  was  chosen  by  Gon  for  the 
birthplace  of  Christianity — a region  from  which  the  Gospel 
might  spread  most  rapidly  among  the  nations.  It  is  still, 
from  its  central  situation,  the  most  advantageous  stand-point 
for  exerting  a wide  and  powerful  influence  upon  the  vast  sur- 
face of  the  field  which  the  Church  is  called  to  occupy. 

It  is  also  the  great  commercial  thoroughfare  between 
Europe  and  Eastern  Asia.  It  is  visited  by  hundreds  of  thou- 
sands of  merchants  and  traders  from  almost  every  nation  upon 
the  face  of  the  earth,  who  might  be,  as  in  many  instances  they 
have  already  been,  heralds  of  the  Gospel  to  the  most  distant 
lands.  You  may  find  in  the  bazars  of  the  principal  Moha- 
medan cities  people  of  almost  every  (ongue  under  heaven. 
The  tide  of  commerce  is  continually  passing  to  and  fro  over 
the  face  of  those  countries,  and  if  the  bread  of  life  were 
thrown  upon  its  waters,  it  might  ere  long  be  found  feeding 
the  famishing  millions  of  China.  Instances  are  not  unknown 
of  the  word  of  Gon  being  purchased  by  travelling  merchants, 
to  be  exchanged  again  as  an  article  of  traffic,  at  the  distance 
of  a thousand  miles.  Similar  to  this  is  the  testimony  of  Mr. 
Smith,  author  of  the  Researches  in  Armenia.  “ A country- 


7 


man  of  ours,”  lie  writes,  in  a letter  to  the  American  editor  of 
the  Memoirs  of  Henry  Martyn,  “who  had  already  travelled 
several  years  in  Cabool,  Candahar,  the  Penjab,  and  other 
regions  on  the  Indus,  on  leaving  Tebriz  (in  North-western 
Persia,)  just  before  we  arrived,  for  more  extensive  researches 
in  the  same  part  of  the  world,  put  three  copies  of  Martyn’s 
Testament,  (all  that  he  could  carry,  as  he  travelled  on  foot,) 
and  a few  religious  tracts,  in  his  pocket,  hoping  to  exchange 
them  for  old  Greek  MSS.  One  of  the  pilgrims  who  were 
leaving  Tebriz  for  Mecca  when  we  arrived,  obtained  a copy 
of  Martyn’s  Testament  to  carry  with  him  on  his  pilgrimage. 
It  is  delightful,”  adds  Mr.  Smith,  “ to  see  the  work  of  such  a 
man,  and  that  work  a translation  of  the  word  of  God,  pene- 
trating even  by  single  copies  into  such  a centre  of  superstition  as 
Mecca,  and  such  a region  of  robbery  and  ignorance  as  the 
Upper  Indus — both  almost  equally  inaccessible.”  It  seems 
beyond  doubt  that  the  Christian  missionary,  in  either  of  the 
chief  cities  of  Persia,  might  make  his  influence  felt  to  the 
remotest  extremities  of  Asia.  And  if  the  Eastern  countries 
were  again  overspread  with  the  light  of  the  Gospel,  what  cen- 
tres of  illumination  would  they  be  to  surrounding  nations  and 
to  the  world. 

There  is  another  suggestion  connected  with  this  part  of  our 
subject  which  is  worthy  of  the  serious  consideration  of  the 
conductors  of  missionary  operations  abroad.  It  is  this — the 
general  extension  of  Christianity  among  the  Mohamedans 
would  be  the  most  powerful  means  to  the  enlightening  and 
purifying  of  the  corrupt  Christian  Churches  of  the  East.  I 
know  that  it  is  a very  common  remark,  that  these  Churches 
must  first  be  elevated  before  we  can  reasonably  anticipate  for 
the  Gospel  a wide  prevalence  among  the  Mohamedans,  in 
the  midst  of  whom  they  are  situated.  The  Mohamedans,  it 
is  said,  see  nothing  in  the  corrupt  Christianity  about  them 
superior  in  any  respect  to  the  religion  of  the  Koran.  But  is 
not  this  rather  an  argument  in  favor  of  presenting  our  holy 
religion  in  its  purity  to  the  Mohamedans  themselves  1 Their 
contempt  of  Christianity  arises,  in  a great  measure,  from  the 
fact  that  they  have  no  knowledge  of  it  but  as  it  exists  in  the 


impure  form  which  is  constantly  before  their  eyes.  They  are 
for  the  most  part  well  able  to  distinguish  between  this  pagan- 
ized Christianity  and  the  pure  faith  of  the  Reformed  Churches 
of  Christendom.  The  corrupt  religion  may  prove  a tempo- 
rary, but  not  surely  a serious  obstacle  to  their  reception  of  the 
Gospel.  May  it  not  rather  commend  it  by  its  own  contrasted 
impurity  ? We  need  indeed  look  only  at  the  political  rela- 
tions of  the  Eastern  Christians  and  their  Mohamedan  masters, 
to  be  convinced  that  our  missionary  efforts  should  com- 
mence with  the  latter.  If  they  receive  a pure  Christianity,  its 
influence  will  inevitably  descend  to  those  who  are  in  civil 
subjection  to  them.  But  the  converse  does  by  no  means  fol- 
low : for  if  the  fallen  Churches  of  the  East  were  first  elevated, 
Christianity  must  struggle  upward  through  the  prejudices 
and  contempt  of  Mohamedan  bigotry,  and  against  the  tide  of 
political  superiority.  Thus  much  at  least  is  true, — this  me- 
thod has  been  largely,  if  not  fully  tried.  American  mission- 
aries have  been  long  and  faithfully  laboring  among  the  dege- 
nerate Christians  of  Mohamedan  countries,  but  without  any 
signal  success.  The  progress  of  their  efforts  has  been  ex- 
tremely slow,  and  nothing  like  the  results  of  missionary 
labor  among  the  idolatrous  Pagans  has  yet  appeared.  Let 
now,  then,  missions  still  be  sustained  and  enlarged  as  circum- 
stances require,  and  let  the  Church  send  the  unadulterated 
Gospel  directly  to  the  Mohamedans  ; and  when  they  shall  have 
bowed  to  its  authority,  how  soon  will  the  candlestick  of  the 
Lord  be  restored  to  its  place  in  the  fallen  Churches  of  Asia  ! 

The  vast  extent  of  territory  over  which  the  Mohamedan 
languages  are  spoken,  presents  another  presumptive  evidence 
of  the  wide  influence  of  Christian  missions  among  them.  The 
Arabic  language  is  the  language  of  the  Koran,  and  is  exten- 
sively known  throughout  the  East.*  It  is  second  in  import- 

* Henry  Martyn,  in  speaking  of  the  Arabic  translation  of  the  Bible,  says, 
“ It  will  bo  of  inoro  importance  than  one-fourth  of  all  that  liavo  over  been 
made."  “ With  this  singlo  translation,”  ho  adds,  “ wo  can  bogin  to  preach  to 
Arabia,  Syria,  Persia,  Tartary,  part  of  India  and  China,  half  of  Africa,  and 
nearly  all  tho  seacoasts  of  the  Mediterranean,  including  Turkey.  According 
to  tho  tables  in  tho  modern  atlas,  this  would  give  upward  of  two  hundred  mil. 
lioua  who  would  bo  reached  through  tho  Arabic  tonguo.” 


9 


ance  only  to  the  Chinese,  and  next  to  it  stands  the  Persian. 
That  language  is  spoken  over  nearly  one  quarter  of  the  globe. 
It  was  till  lately  the  court  and  judicial  language  of  India,  and 
is  now  generally  understood  from  Constantinople  to  Calcutta. 
The  Turkish  is,  perhaps,  more  the  language  of  commerce  ; it 
is  every  where  known  throughout  Asia  Minor,  is  the  root  of 
several  dialects,  and  is  the  native  language  of  one-third  of  the 
inhabitants  of  Persia.  The  Bible  and  religious  tracts  in 
Turkish  might  be  read  in  Syria,  Asia  Minor,  and  Persia;  in 
the  Persian,  in  almost  every  part  of  India  ; and  in  Arabic,  in 
the  islands  of  the  Indian  Archipelago,  which  lie  to  the  south 
of  China,  and  even  in  China  itself. 

II.  I might  here  add  another  consideration,  to  show  the 
important  bearing  which  Mohamedan  missions  would  have 
upon  the  conversion  of  the  world  ; but  I deem  it  of  sufficient 
importance  to  give  it  a distinct  consideration,  and  therefore 
adduce  it  as  my  second  argument  in  favor  of  missions  to 
Mohamedan  countries.  I allude  to  the  character  of  the  Mo- 
hamedans.  Two  traits  seem  particularly  worthy  of  notice. 

(1.)  Their  Intelligence. — Perhaps  no  people  excel  the 
Persians  in  the  higher  qualities  of  intellectual  character. 
They  are  ready  in  apprehension,  and  subtle  in  discrimination. 
Their  learned  men  are  doubtless  too  fond  of  refined  and  mys- 
tical speculations,  but  this  is  a fault,  if  it  be  one,  only  of  supe- 
rior minds.  That  they  are  capable  of  appreciating  and  using 
even  historical  testimony,  of  all  kinds  of  evidence  farthest 
removed  from  abstract  reasoning,  is  manifest  from  the  biogra- 
phy of  Henry  Martyn,  and  from  such  of  their  controversial 
tracts  as  have  been  translated  into  our  own  language.  Martyn 
conducted  his  written  controversies  for  the  most  partin  a sim- 
ple, practical  manner,  and  they  produced  an  impression  which 
is  felt  in  Persia  to  the  present  hour.  If  he  failed  at  all,  it  was 
when  be  forsook  the  severe  forms  of  logic  for  what  may  pro- 
perly be  called  the  dialectics  of  the  imagination.  Here  hk 
opponents  were  invulnerable. 

W e cannot  say  much  at  present  for  the  literature  of  Persia, 
the  day  of  its  glory  has  declined  ; but  we  have  much  to  hope 
from  the  intelligence  of  the  people.  We  have  not  to  begin 
2 


with  minds  destitute  of  the  first  elements  of  knowledge.  It  i9 
computed  by  the  best  historian  of  Persia  that  two-thirds  of 
the  males  can  read. 

Of  other  Mohamedan  countries  I am  not  able  to  speak 
with  so  much  precision  ; but  as  a general  remark,  it  is  doubt- 
less true,  that  no  unevangelized  people  are  so  intelligent  and 
capable  of  receiving  knowledge  as  the  Mohamedans. 

(2.)  A second  trait  in  their  character  is  their  fondness  for 
religious  inquiry.  This  remark,  however,  must  be  confined 
chiefly  to  Persia.  Those  who  are  familiar  with  the  Memoir 
of  Martyn  will  remember  how  constantly  he  was  engaged  in 
religious  disputation  with  those  who  visited  him  for  that  pur- 
pose. There  are  hundreds  of  thousands  in  Persia,  of  whom 
I shall  hereafter  have  occasion  to  speak  more  fully,  who  are 
professed  freethinkers — who  have  broken  away  from  the  rigid 
forms  and  prescriptions  of  Mohamedism,  and  are  floating, 
without  rudder,  chart,  or  compass,  upon  the  wide  ocean  of  free- 
inquiry.  A recent  traveller  testifies  that,  at  all  times,  and  in 
every  society,  the  truths  of  religion  are  made  the  subjects  of 
discussion.  These  are  themes  upon  which  the  Persian  mind 
delights  to  dwell — too  often,  perhaps,  in  idle  and  visionary 
contemplation. 

But,  on  the  other  hand,  it  must  be  acknowledged  that  the 
genius  of  Mohamedism  is  averse  to  freedom  of  inquiry  upon 
religious  subjects.  It  is  essentially  intolerant  and  bigoted. 
This  quality,  however,  belongs  to  the  religion,  and  not  to  the 
Mohamedan  mind,  aside  from  the  influence  of  its  faith  upon 
it.  The  native  character  of  the  religion  cannot  be  changed. 
It  is  indelibly  impressed  upon  the  pages  of  the  Koran.  It  is, 
and  must  ever  be,  a religion  of  malice,  cruelty,  and  violence. 
And  yet  we  may  find  in  it  strong  ground  for  encouragement 
to  missionary  effort.  This  then  shall  be  our  third  argument. 

III.  The  Character  of  the  Mohamedan  Religion. — 
One  can  hardly  examine  the  structure  of  this  corrupt  faith, 
especially  in  its  relation  to  Christianity,  without  being  struck 
with  the  consummate  art  of  its  founder.  It  originated,  as  I 
have  already  remarked,  at  a period  when  the  religion  of  the 
Gospel  had  lost  its  primitive  simplicity  and  purity,  together 


11 


with  that  unity  and  stability  which  were  appropriate  to  it  as 
the  last  dispensation.  Mohamed  doubtless  saw  that  in  the 
unsettled  and  distracted  state  of  the  Christian  Church,  men’s 
minds  would  readily  turn  to  a new  religion.  Christianity 
had  become  so  corrupt  as  to  render  it  probable  that  it  was 
not  designed  to  be  permanent,  while  the  Jew  still  looked 
for  a human  Messiah,  a great  deliverer  and  conqueror. 
Mohamed  therefore  did  not  promulgate  his  religion  in  opposi- 
tion to  Christianity  or  Judaism,  but  as  the  sequel  of  both — 
a third  dispensation  to  the  Christian,  and  a second,  even  the 
expected  dispensation,  to  the  Jew.  He  did  not  aim  to  extir- 
pate either,  but  only,  as  it  were,  to  prune  them,  and  graft  his 
own  religion  upon  the  stock.  lie  adopted  into  his  system  so 
much  of  both  as  would  serve  his  purpose.  He  admitted  the 
greater  part  of  the  Bible  as  sacred,  and  interwove  much  of  its 
history  and  precepts  into  his  own  “ Miraculous  Book.”  He 
was  the  prophet  foretold  by  Moses,  and  the  comforter  promised 
by  Christ  himself.  The  same  pretensions  had  been  made 
long  before,  even  within  the  precincts  of  the  Church,  by  Paul 
of  Samosata  and  others. 

I know  not  that  the  attempt  has  ever  been  made  to  deter- 
mine how  much  the  system  of  Mohamed  has  in  common  with 
the  true  religion,  but  it  seems  to  have  been  justly  observed 
by  an  eminent  writer  of  our  own  country,  that  “ it  ought  to 
be  considered  as  a great  advantage  that  the  facts  of  sacred 
history  are  not  wholly  unknown  to  the  Mohamedans.  For 
though  they  may  consider  our  intelligence  as  borrowed  from 
their  book,  it  is,  nevertheless,  something  to  be  able  to  appeal 
to  striking  facts,  by  wray  of  illustration,  confirmation,  and 
induction.  This  might,  as  it  were,  present  a vulnerable 
point  when  all  the  rest  is  shielded  in  impenetrable  prejudice. 
A beginning  might  be  made  by  a judicious  use  of  facts 
which  they  believe  as  well  as  we,  from  which  occasion  might 
be  taken  to  correct  the  errors  of  Mohamed’s  narrative,  and 
eventually  to  demonstrate  and  explain  important  truths. 

An  important  question  here  arises,  “ How  do  the  Moha- 
medans at  the  present  day  regard  the  sacred  Scriptures  1 ” 

Upon  this  point  I would  not  say  more  than  facts  warrant. 


12 


The  Bible  is  so  little  known  to  the  great  mass  of  Mohamect- 
ans  that  the  question  has  not  yet  been  fully  tested.  It  is 
certain,  however,  that  the  Christian  missionary  may  demand 
from  them,  as  true  followers  of  their  prophet,  a respect  for  the 
word  of  God.  “ Your  grand  dependence,”  say  the  Commit- 
tee of  the  American  Board,  in  their  instructions  to  Mr, 
Murick,  the  first  and  only  American  missionary  to  the  Moha- 
medans,  “your  grand  dependence  must  be  upon  the  sword  of 
the  Spirit,  which  is  the  word  of  God.  To  the  holy  Scrip- 
tures should  be  your  chief  appeal.  And  with  them,”  they 
add,  “ there  is,  if  possible,  even  more  need  of  your  being  fami- 
liarly conversant  among  the  Persians  than  among  the  Turks, 
because  the  Persian  regards  them  with  more  respect  than  the 
Turk,  and  listens  to  them  with  greater  deference.”  This  is 
doubtless  true ; and  yet  frequent  instances  have  not  been 
wanting,  in  late  years,  of  the  Bible  having  been  sought  after 
and  privately  distributed  by  Turks.  As  their  prejudices 
lessen,  their  respect  for  the  Christian  religion  and  its  oracles 
will  increase.  It  is  impossible  to  determine  beforehand  the 
result  of  an  effort  to  distribute  the  Scriptures  among  the 
Mohamedans  of  Turkey.  The  Church  has  abundant  encour- 
agement to  attempt  it. 

Of  Persia,  we  can  speak  with  greater  confidence.  I find 
that  so  far  back  as  the  year  1600,  the  Persian  doctors  were 
accustomed  to  appeal  to  the  Bible  in  support  of  Mohamedism, 
and  admitted  its  authority  in  matters  of  controversy.  Henry 
Martyn  and  his  opponents  almost  invariably  resorted  to  the 
Bible  in  their  controversies.  His  translation  of  the  New  Tes- 
tament was  received  by  his  Persian  majesty  with  the  highest 
tokens  of  approbation,  and  with  the  assurance  that  it  should 
be  read  in  his  presence.  He  also  pledges  his  royal  favor  to 
“ those  excellent  individuals  who  are  so  virtuously  engaged 
in  disseminating  and  making  known  the  true  meaning  and 
intent  of  the  holy  Gospel.”  Of  the  same  translation,  Mr. 
Smith  testifies,  that  in  the  only  city  of  Persia  which  he  visited, 
“ it  is  not  only  not  objected  to  by  the  people,  or  their  moollahs, 
(religious  teachers,)  but  they  profess  to  entertain  the  greatest 
respect  for  it  as  the  word  of  God.” 


A3 


We  have  then,  at  the  outset,  this  strong  hold  on  the  Mo- 
hamedan  mind.  The  sacred  Scriptures  may  be  freely  circu- 
lated, and  by  many  at  least  will  be  cordially  received.  And 
when  we  reflect  how  great  an  obstacle  to  the  conversion  of 
the  Heathen  is  their  rejection  of,  and  their  indifference  to,  the 
word  of  God,  we  have  abundant  reason  for  gratitude  and 
encouragement,  that  the  same  obstacle  does  not  stand  in  the 
way  of  the  progress  of  the  Gospel  among  the  Mohamedans. 
That  so  little  has  yet  been  accomplished,  must  be  attributed 
to  the  apathy  of  Christians.  The  press  has  never  been  intro- 
duced into  Persia.  Only  the  New  Testament  and  the  Psalms 
have  yet  been  translated,*  and  most  of  the  few  copies  of  these 
which  have  been  circulated,  have  found  their  way  thither 
from  St.  Petersburg. 

Another  favorable  feature  in  the  Mohamedan  religion,  is 
the  gross  errors  in  philosophy,  and  matters  of  fact,  which  may 
be  found  in  the  “ infallible  Koran.”  My  limits  will  permit  me 
to  mention  only  one.  Mohamed  adopted  the  Ptolemaic  system 
of  the  universe,  which  holds  the  earth  to  be  the  centre,  and 
the  sun  with  the  planets  to  revolve  about  it.  This  theory  is 
promulgated  as  the  true  one  in  the  Koran,  and  every  sincere 
disciple  of  the  prophet  must  embrace  it.  It  has  been  truly 
said,  that  the  refutation  of  the  scientific  errors  in  the  sacred 
books  of  the  Hindoos  will  overturn  the  very  foundations  of 
their  religion.  In  like  manner  will  the  disclosure  of  this 
astronomical  error  of  the  Koran  destroy  the  authority  of  the 
Mohamedan  Bible. 

A third  encouraging  feature  of  the  Mohamedan  religion,  is 
the  religious  divisions  which  exist  among  its  disciples. 

It  was  Voltaire,  I think,  who  said  that  he  preferred  Mo- 
hamedism  to  every  other  religion  which  had  ever  appeared  on 
earth,  because  it  had  no  sects.  But  nothing  can  be  farther 
from  the  truth  than  this  assertion.  Besides  those  great  divi- 
sions with  which  we  are  all  familiar,  there  exist,  and  have 


* We  except  the  various  versions  of  the  whole,  or  portions  of  the  Scriptures 
enumerated  by  Brown,  in  his  History  of  Missions,  of  which  Buchanan  re- 
marks, that  they  are  so  grossly  incorrect,  as  to  be  unfit  for  general  circulation. 


14 


long  existed  minor  sects,  not  less  than  two  hundred  in  number. 
Many  of  these  date  their  origin  from  the  death  of  Mohamed. 
They  have  sprung,  however,  from  very  different  causes.  The 
greater  part  originated  in  contentions  respecting  the  traditions 
of  Mohamed,  and  the  earliest  Mohamedan  doctors.  It  does 
not  fall  within  my  design  to  speak  of  them  more  particularly. 
The  principal  division  is  that  which  distinguishes  the  follow- 
ers of  the  prophet  into  two  great  parties,  denominated  the 
Shiah  and  the  Sonnee.  The  great  majority  of  Mohamedans 
are  Sonnee,  the  Persians  alone  being  attached  to  the  Shiah 
faith. 

I need  not  at  present  describe  the  differences  in  doctrine 
between  these  two  great  sects.  It  is  more  important  to  our 
present  purpose  to  show  with  what  feelings  they  regard  each 
other.  The  Shiah,  or  Persians,  are  most  tolerant.  They  are 
content  to  say  that  the  Sonnee  are  deceived.  One  Mohamed- 
an writer  speaks  of  them  as  “ wandering  in  error.”  Others, 
however,  are  less  conciliatory,  and  anathematize  the  Sonnee 
as  infidels.  Mirza  Mohamed,  a learned  Persian  who  wrote  a 
reply  to  Martyn,  declares  that  “ the  Imams  must  be  received 
by  all  of  the  true  faith.”  These  Imams  are  the  immediate 
descendants  of  Mohamed,  and  are  held  by  the  Shiah  in  the 
estimation  of  prophets,  while  their  authority  is  wholly  rejected 
by  the  Sonnee.  The  same  writer  also  refuses  to  accept  the 
arguments  which  Martyn  drew  from  Sonnee  commentators 
on  the  Koran,  “ For,”  says  Mirza,  “ they  reject  the  only  true 
interpretation  of  the  Imams.” 

The  Sonnee,  on  the  other  hand,  esteem  the  Shiah  not  only 
as  infidels,  but  as  worse  even  than  “ Christian  dogs,”  and 
believe  that  they  are  doomed  to  eternal  damnation.  Burnes, 
whose  interesting  travels  into  Bokhara  and  Persia,  have 
recently  been  republished  in  this  country,  testifies  that  the 
Persians  who  came  into  Bokhara  while  he  was  residing  there, 
were  compelled  to  renounce  their  religion,  and  profess  the 
Sonnee  faith,  in  order  to  save  their  lives.  It  is,  there  and  in 
Cabool,  a sufficient  apology  for  the  murder  of  a man,  that  he 
was  a Shiah.  The  same  virulent  hatred  toward  this  sect 
prevails  in  Turkey,  and  there  indeed  with  better  reason. 


15 


For  the  Shiah,  by  rejecting  the  authority  of  teachers  upon 
whose  interpretations  and  precepts  the  civil  polity  of  Turkey 
is  based,  undermine  the  foundations  of  the  Turkish  govern- 
ment. 

In  fine,  no  two  religions  are  more  violently  and  bitterly 
opposed  to  each  other,  than  these  two  Mohamedan  sects.  The 
original  unity  of  the  religion  which  constituted  the  chief 
element  of  its  power  is  gone,  and  the  Mohamedism  of  the 
present  day  is  disjointed  and  broken. 

Nor  is  this  all.  The  enthusiastic  attachment  to  their  faith, 
and  the  proselyting  zeal  which  distinguished  the  early  disci- 
ples of  Mohamed,  can  no  longer  be  found.  This  results  in 
part,  from  the  political  decline  of  Mohamedan  countries,  of 
which  I have  yet  to  speak.  But  aside  from  this,  it  is  true 
that  their  religion  has  lost  much  of  its  primitive  vitality  and 
energy.  It  was  ever  a religion  suited  rather  to  the  warlike 
temper  of  the  Saracen,  than  to  the  voluptuous  disposition  of 
the  Persian,  or  the  broken  spirit  of  the  Turk.  It  was  designed 
to  be  maintained  by  bloodshed  and  violence.  The  delights  of 
its  sensual  paradise  were  promised  to  him  who  conquered  or 
fell  in  battle.  But  these  incentives  have  lost  their  power. 
Mohamedism  can  find  no  more  nations  to  subdue,  nor  has  it 
the  strength  to  subdue  them.  It  has  long  been  content  to 
retain  the  ground  which  it  occupies,  without  any  new  endeavor 
to  extend  its  dominions. 

The  religion  presents  other  symptoms  of  decline,  which  are 
worthy  of  brief  notice. 

1.  With  the  great  multitude  of  Mohamedans,  it  has  de- 
generated into  a mere  observance  of  external  rites.  To  be  a 
true  follower  of  the  apostle  of  God,  is  to  abstain  from  wine 
and  forbidden  animals,  to  pray  five  times  a day,  to  observe  the 
fast  Ramasan,  and  to  curse  “ Christian  dogs.”  There  is  little 
of  intelligent  attachment  to  the  peculiar  doctrines  of  their 
faith. 

2.  Of  many  it  cannot  be  said  even  that  they  observe  the 
forms  of  their  religion.  This  is  particularly  true  of  the  Shiah 
of  Persia.  They  scruple  not  to  neglect  almost  every  precept 
of  the  Koran,  when  it  can  be  done  with  safety.  The  Persian 


16 


mind  is,  for  the  most  part,  uncongenial  with  that  lowest  form 
of  bigotry,  a blind  adherence  to  the  externals  of  religion, 
which  is  the  sum  and  substance  of  Sonnee  piety. 

3.  The  religion  itself  is  greatly  corrupted.  This  is  generally 
admitted  by  Mohamedans  themselves.  The  Mollahs  of  Tur- 
key acknowledge  that  the  religion  has  lost  its  primitive  purity, 
and  the  Sultan  shields  himself  from  suspicion,  on  account  of 
the  civil  changes  which  he  is  effecting  in  his  empire,  under 
the  pretext  of  religious  reform. 

In  Persia,  hardly  a vestige  of  the  Mohamedism  of  the  Koran 
is  to  be  found.  Its  place  is  usurped  by  a superstition  not 
unlike  that  of  the  Romish  Church.  I allude  particularly  to 
the  worship  of  saints.  This  has  arisen  from  two  causes.  The 
first  is  their  controversies  with  the  Sonnee.  The  ground  of 
these  controversies  is  the  claims  of  Ali,  the  fourth  caliph,  cousin 
and  son-in-law  of  Mohamed.  The  Persians,  or  Shiah,  hold 
that  he  was  the  first  legitimate  successor  of  the  prophet,  and 
that  the  three  caliphs  who  preceded  him  were  usurpers.  The 
Sonnee  reject  these  claims,  and  here  the  two  sects  join  issue. 

The  Shiah,  in  their  zeal  for  the  head  of  their  sect,  have  lost 
sight  of  the  founder  of  their  religion,  and  pay  more  devout 
homage  to  Ali  than  to  Mohamed.  To  this  extreme  have 
they  been  driven  by  the  heat  of  controversy,  and  the  anathe- 
mas of  the  Sonnee.  Another  cause  of  their  defection  is,  that 
at  Mecca,  which  is  in  the  hands  of  the  Sonnee,  all  pilgrims 
are  compelled  to  acknowledge  the  first  three  caliphs,  whom  0 

the  Shiah  reject.  This  law  effectually  prevents,  on  their 
pari,  obedience  to  that  requirement  of  the  Koran,  which  enjoins 
it  on  every  Mohamedan  to  perform  a pilgrimage  to  the  shrine 
of  the  prophet  at  Mecca,  that  he  may  kiss  the  black  stone  of 
the  Kaaba,  and  wash  himself  in  the  holy  water  of  the  Zem- 
Zem.  The  Shiah,  therefore,  choose  a less  dangerous  service. 

They  visit  the  sepulchres  of  Ali  and  his  sons,  and  the  tombs 
of  holy  men.  Here  they  bring  magnificent  presents,  and 
institute  splendid  and  costly  ceremonies,  and  worship  the 
departed  saints,  and  obtain  precious  relics  of  the  dead.  And 
all  this  they  do  in  the  face  of  the  Koran,  which  every  where 
forbids  all  other  worship  than  that  which  is  rendered  to  God. 


17 


The  traveller  in  Persia  meets  with  the  shrine  of  a saint  in 
almost  every  village.  Nor  are  the  Sonnce  altogether  free 
from  the  same  condemnation  ; for  no  less  reverence  is  paid  to 
saints  at  Mecca. 

Another  evidence  of  the  decline  of  Mohamedism,  is  the 
prevalence  and  rapid  increase  of  infidelity  among  its  professed 
adherents. 

A missionary  in  Turkey  testifies  that  multitudes  there  are 
regarded  by  their  own  countrymen  as  unbelievers.  In  Persia, 
infidelity  is  far  more  prevalent,  so  as  even  to  threaten  tire 
extinction  of  Mohamedism.  The  sect  of  Sooffees,  which 
embraces  among  its  avowed  adherents  some  hundreds  of 
thousands,  though  usually  classed  as  one  of  the  Mohamedan 
sects,  is  in  truth  as  far  removed  in  its  doctrines  from  Mohamed- 
ism, as  from  Christianity.  Its  fundamental  tenets  have  been 
styled  by  an  eminent  writer,  “ A refined  mysticism,  of  the 
most  latitudinarian  complexion.”  Another  has  more  accu- 
rately defined  it  “ the  belief  of  the  imagination.”  It  is  the 
same  mystical  philosophy  which  has  prevailed  in  the  East 
almost  from  the  earliest  times,  which  sprang  up  in  Greece  in 
the  Platonic  school,  infected  the  writings  of  many  of  the 
Christian  fathers ; and,  in  more  modern  times,  has  re- 
appeared in  the  transcendentalism  of  Germany.  I shall  not 
at  present  attempt  to  offer  any  account  of  the  doctrines  of  the 
Sooffees,  if  indeed  this  were  practicable.  They  are  for  the 
most  part  so  vague  and  visionary,  that  one  can  hardly  hold 
them  steadily  in  idea,  far  less  present  them  in  definite  and 
logical  propositions.  The  Sooffees  secretly  disavow  all  reli- 
gion, and  are  literally  freethinkers.  They  hold  Mohamedism 
in  contempt ; although,  for  the  sake  of  personal  security,  and 
to  render  their  proselyting  efforts  more  successful,  they  pay  it 
an  external  homage.  But  their  influence  upon  it  is  so  dele- 
terious, that  the  Persian  government  openly  discountenance 
them,  and  in  former  times  have  made  them  the  objects  of 
persecution.  During  the  present  century,  their  increase  has 
been  so  rapid,  that  the  Mohamedan  doctors  have  repeatedly 
invoked  the  aid  of  civil  power  to  arrest  it.  It  is  the  opinion  of 
Frazer,  a respectable  historian  of  Persia,  who  has  also  travelled 
3 


18 


in  that  country,  that  the  number  of  those  who  are  secretly 
attached  to  this  sect,  is  far  greater  than  has  been  generally 
supposed.  Its  doctrines  are  peculiarly  suited  to  the  imagina- 
tive turn  of  the  oriental  mind,  and  are  fatal  to  a religion  so 
unspiritual  in  its  character  as  Mohamedism.  The  literati 
of  Persia  are,  whether  avowedly  or  not,  Sooffees  in  their 
modes  of  thinking  on  all  subjects,  while  the  professed  votaries 
of  the  sect  are  held  in  high  veneration  among  the  common 
people  for  their  reputed  holiness.  Advancing  as  it  now  is, 
Sooffeeism  will  one  day  become  the  religion  of  Persia,  unless 
its  progress  should  first  be  arrested  by  the  purer  and  more 
spiritual  religion  of  the  Cross,  and  the  dominion  given  to 
Him  whose  right  it  is  to  reign. 

Having  thus  passed  in  hasty  review  the  character  and 
present  condition  of  Mohamedism,  I know  of  only  one  other 
ground  of  encouragement  which  may  fairly  be  demanded — of 
only  one  other  question  which  needs  to  be  answered.  It  is 
this,  “ Is  the  way  open  for  the  introduction  of  the  Gospel  into 
Mohamedan  countries'?”  I answer,  emphatically,  Yes. 
God,  in  his  providence,  is  removing  the  only  barrier  which 
remains.  Nothing  has  prevented  that  Christianity  should  not 
long  since  have  been  carried  into  the  heart  of  those  regions, 
but  the  bigotry  of  Mohamedans,  and  their  deadly  hatred 
toward  the  disciples  of  Christ.  This  spirit,  although  it 
sprang  originally  from  their  attachment  to  the  religion  of  the 
Koran,  whose  requirements  stand  in  bold  contrast  with  the 
peaceful  precepts  of  the  Gospel,  has  been  perpetuated  mainly 
as  a national  prejudice.  What  was  at  first  a religious  ani- 
mosity has  become,  through  the  mere  force  of  habit,  a rooted 
aversion  to  every  thing  Christian.  Until  recently,  it  has  been 
like  a wall  of  adamant  around  the  citadel  of  Mohamedism. 
It  is  now  falling  by  the  powerful  action  of  causes  in  whose 
operation  the  devout  Christian  will  not  fail  to  discern  the 
over-ruling  hand  of  God.  And  here,  let  it  be  remarked,  that 
when  this  wall  is  demolished,  the  great,  I might  almost  say, 
the  only  obstacle  to  the  progress  of  the  Gospel  among  the 
Mohamedans  will  be  removed.  The  religion  itself,  feeble  and 
broken  as  it  is,  cannot  long  sustain  a vigorous  and  deter- 


19 


mined  assault.  It  is  like  a ruined  fortress  entrenched  by  a 
high  mound  and  a deep  moat.  Throw  a bridge  over  the 
moat,  scale  the  mound,  and  the  fortress  is  our  own.  If  we 
can  but  gain  a stand-point  within  the  entrenchments  of 
Mohamedan  prejudice,  we  have  little  to  fear  from  a religion 
which  exerts  so  feeble  a control  over  the  mind,  is  so  corrupted 
by  superstition,  and  so  weakened  by  defection.  This  preju- 
dice may  be  almost  wholly  removed  without  any  change  in 
the  religion  itself;  for,  as  I have  said,  it  is  not  so  much  a 
religious  as  a national  prejudice.  This  is  plainly  manifest 
from  the  fact,  that  while  the  religion  itself  has  declined,  the 
prejudice  has  continued,  till  within  a few  years  past,  in  undi- 
minished force  ; and  is  now  passing  away  by  the  influence  of 
causes  entirely  unconnected  with  the  acknowledged  declen- 
sion of  the  Moslem  faith, — causes,  I sav,  whose  very  charac- 
ter shows  that  the  prejudices  which  are  falling  before  them 
are  the  groundless  prejudices  of  custom,  and  are  not  sustained 
by  any  sincere  attachment  to  Mohamedism  itself. 

It  only  remains  to  show  what  these  causes  are,  and  to 
exhibit  the  actual  effects  already  produced  by  them  in  laying 
the  evil  spirit  of  Mohamedan  exclusiveness  and  intolerance. 

I notice,  first,  the  civil  changes  which  are  taking  place  in 
the  Turkish  Empire,  and  under  the  immediate  supervision  of 
the  Sultan. 

The  Sultans  of  Turkey  have  long  been  aware  that  one  of 
the  principal  causes  of  its  decline  has  been  the  isolated  posi- 
tion in  which  it  stood  with  respect  to  the  rest  of  Europe.  The 
law  of  the  Koran  forbids  all  communication  with  “ Infidels.” 
The  Turkish  people  have  from  the  first  acted  in  obedience  to 
this  principle  of  their  religion,  and  have  shut  themselves  out 
from  all  intercourse  with  European  nations.  “While  the 
latter  have  distinguished  themselves  by  their  advances  in 
civilization  and  literature,  the  more  determined  have  the 
mass  of  the  Turkish  people  become  to  resist  their  example, 
and  to  despise  their  progress.”  * The  consequence  has  been, 
that  while  their  neighbors  have  been  constantly  rising  in 


* Malte  Brun. 


20 


national  prosperity  and  greatness,  they  have  degenerated  with 
equal  rapidity.  The  present  Sultan  of  Turkey,  aware  of  the 
cause  of  this  degeneracy,  and  convinced  of  the  vast  superiority 
of  the  other  nations  of  Europe,  has  commenced  in  good  earnest 
the  work  of  reform.  He  has  introduced  among  his  soldiers 
the  arms,  the  dress,  and  the  military  tactics  of  his  neighbors. 
He  has  established  for  their  instruction  schools  upon  the  Lan- 
casterian  system,  to  the  number  of  seven,  and  containing  at 
present  two  thousand  pupils.  These  pupils  are  instructed 
from  European  books,  and  are  taught  the  elements  of  geogra- 
phy and  astronomy  from  European  globes  and  orreries. 

In  1831  or  ’32,  the  Seraskier  Pacha,  generalissimo  of  the 
troops  of  the  Sultan,  sent  five  Turkish  children  to  Paris  to  be 
educated  there.  From  a letter  addressed  by  him  to  them, 
and  dated  the  15th  of  June,  1832,  I make  the  following 
extract. 

“ My  dear  Children, — When  I selected  you  from  among  all 
the  young  people  who  came  under  my  notice,  in  order  to  send 
you  to  France,  I confided  in  you  all  my  hopes  of  the  instruc- 
tion of  the  Ottoman  youth.  From  your  progress  the  grandees 
of  our  empire  will  decide  whether  they  ought  to  imitate  my 
example,  and  to  intrust  the  education  of  their  children  to  the 
learned  men  of  Europe.  * * * 

“You  belong  to  a nation  which  has  long  been  thought 
incapable  of  taking  a part  in  the  sciences  and  the  arts  of 
Europe,  and  in  the  advantages  which  result  from  them. 
Prove  that  Ave  have  been  wrongly  judged.  Show  that  the 
will  to  do  good  and  application  to  labor  are  also  within  the 
power  of  our  intelligence  and  the  precepts  of  our  religion. 
******* 

“ The  Sultan,  reformer  of  a system  the  foundation  of 
which  has  become  decayed,  labors  incessantly  to  introduce 
into  his  empire  the  knowledge  which  may  meliorate  the 
condition  of  the  Ottoman  people.  I have  sent  you  to  draw 
from  this  fountain  of  light,  and  on  your  return  it  will  be  your 
duty  to  show  what  civilized  Europe  can  do  for  our  happiness, 
and  for  our  advancement.  You  will  be  the  chief  ties  by 
which  the  Sultan  seeks  to  attach  his  states  to  those  of  Chris- 


tianity.  If  we  obtain  from  you  instruction,  manners,  and 
social  virtues,  what  support  will  these  give  to  the  plans  of  our 
prince  ! If,  on  the  contrary,  you  bring  hither  only  ignorance 
or  mediocrity,  you  will  discredit  the  reputation  of  the  schools 
of  Paris,  and  disseminate  an  erroneous  opinion  of  the  results 
which  civilization  offers  to  us.”  * 

Had  such  events  as  these  which  I have  related  been  pre- 
dicted twenty  years  ago,  they  would  hardly  have  been  admit- 
ted as  possible.  Malte  Brun,  at  the  time  of  composing  his 
geography,  considered  the  earliest  efforts  to  improve  the  dis- 
cipline of  the  Turkish  army  as  altogether  hopeless.  Little 
did  he  then  imagine  that  within  a few  years  the  very  book 
which  he  was  compiling  would  be  studied  by  the  soldiers 
of  that  army,  in  schools  formed  upon  a European  model.  Yet 
so  it  is.  His  words,  however,  are  worthy  of  attention,  as 
showing  the  bearing  of  these  changes  upon  the  Mohamedan 
religion.  “ Difficulties,”  he  says,  “ that  seem  insuperable 
oppose  all  projects  for  reformation.  The  Turkish  government 
is  founded  entirely  on  the  principles  and  dogmas  of  the  Moha- 
medan religion.”  This  is  true.  The  precepts  of  the  Koran, 
and  the  commentaries  of  Mohamedan  doctors,  are  the  founda- 
tion of  the  entire  civil  polity  of  Turkey ; and  all  change, 
especially  all  change  proceeding  from  a desire  to  imitate  the 
arts  and  manners  of  Christian  nations,  is  a subversion  of  the 
first  principles  of  Mohamedism.  Yet  such  changes  have  been 
commenced,  and  are  now  in  successful  progress.  The  effect 
of  them  also  in  shaking  the  deep-seated  prejudices  of  the 
Turks  is  already  discernible.  They  begin  even  to  cherish  a 
more  favorable  regard  for  the  religion  of  Christians.  Says 
Mr.  Smith,  the  author  of  the  Researches,  “ The  opinion  is 
becoming  quite  prevalent  among  the  Turks,  that  while  they 
are  adopting  the  customs  and  imitating  the  manners  of  Chris- 
tians, they  ought  also  to  examine  the  claims  of  their  religion.” 
In  view  of  these  changes,  Mr.  Murick  of  the  American 
Board  makes  the  following  appeal  from  Constantinople.  “ I 
am  more  and  more  deeply  convinced  that  not  an  hour 
should  be  lost  in  preparing  the  way  of  the  Lord  among  the 
Turks  of  this  city.  It  is  impossible  for  me  to  express  my 


urgent  sense  of  the  duty My  cool  and  deliberate 

judgment  would  adjure  you,  in  the  name  of  Christ,  to  select 
forthwith  the  most  competent  man  you  can  find  for  this 
station,  and  hasten  his  departure  hither.” 

Such,  my  brethren,  is  the  present  condition,  and  such  the 
prospects  of  European  Turkey.  These  changes,  unless 
retarded  by  events  altogether  beyond  the  range  of  human 
calculation,  will  continue  to  advance  with  accelerating  rapid- 
ity. The  grand  object  of  desire  to  the  Christian  Church  is 
already  gained.  A breach  is  made  in  the  wall  of  Turkish 
prejudice.  Shall  it  be  occupied  by  the  armies  of  the  Lord  of 
Hosts,  or  by  the  emissaries  of  Satan  1 Answer,  soldier  of  the 
Cross,  answer. 

I have  spoken  thus  at  length  on  Turkey,  because  it  has 
been  rightly  considered  the  most  inaccessible  to  Christian 
influence  of  all  the  Mohamedan  countries  of  the  East.  Egypt 
opens  still  brighter  prospects.  The  Pacha,  Mohamed  Ali,  a 
chief  of  vigorous,  enlightened,  and  liberal  mind,*  has  long 
been  engaged  in  the  work  of  civil  and  social  reform.  Time 
would  fail  me  to  speak  of  all  the  improvements  which  he  has 
introduced  into  Egypt  from  the  Christian  stales  of  Europe, 
during  the  last  twenty  years.  In  the  words  of  the  distin- 
guished Sir  Alexander  Johnstone,  “ He  has  restored  to  Egypt, 
in  their  highest  state  of  perfection,  all  the  arts  and  sciences  of 
Europe ; has  emulated,  as  a patron  of  knowledge,  the  conduct 
of  the  most  enlightened  of  the  Caliphs  of  Bagdad  ; and  has 
afforded,  as  a Mohamedan,  a bright  example,  for  their  imita- 
tion, to  all  the  Mohamedan  sovereigns  in  Europe,  Africa,  and 
Asia.”  I add,  as  more  important  in  the  present  connection, 
that  he  has  insured  personal  security  to  Christians  residing 
within  his  dominions,  is  tolerant  toward  their  religion  beyond 
any  former  example  of  a Mohamedan  prince,  and  is  favorable 
to  missionary  efforts  among  his  subjects,  especially  to  the 

* Thoro  are  various  and  contradictory  opinions  respecting  the  character  and 
motives  of  this  prince.  Sonio  havo  represented  him  as  tyrannical  and  ambi- 
tious, aiming  only  at  his  own  aggrandizement.  Howovor  this  may  be,  the 
effect  of  his  system  of  reform,  in  extinguishing  the  prejudice*  of  his  people 
against  Christians,  is  the  same. 


establishment  of  schools,  although,  for  reasons  of  state,  he 
has  withheld  an  official  approbation.  He  has  also  granted 
permission  to  introduce  and  circulate  the  sacred  Scriptures, 
recommending  at  the  same  time,  as  a matter  of  policy,  that 
it  be  gradually  attempted.  So  far,  then,  as  the  favor  of  gov- 
ernment is  concerned,  there  is  nothing  to  prevent  the  imme- 
diate establishment  of  Christian  missions  in  Egypt. 

Syria,  or  the  Holy  Land,  being  under  Mohamcdan  control, 
enters  properly  into  the  present  review.  The  late  revolution, 
which  has  transferred  it  from  the  Sultan  of  Turkey  to  the 
Pacha  of  Egypt,  has  made  it  as  open  to  missionary  effort  as 
Egypt  itself.  The  progress  of  religious  freedom  in  Syria 
during  the  last  ten  years  would  appear  almost  incredible,  if  it 
were  not  confirmed  by  numerous  facts  from  Christian  travel- 
lers of  the  highest  respectability.  At  Damascus,  formerly  the 
chief  seat  of  Mohamedan  bigotry  and  intolerance,  where,  a 
few  years  ago,  no  Christian  dared  to  appear  in  a Christian 
garb,  and  where  two  European  travellers  were  obliged  to  con- 
ceal themselves  from  the  rage  of  the  people  against  Christians, 
until  an  opportunity  could  be  found  of  sending  them  away 
privately — in  this  same  Damascus,  a wide  and  effectual  door 
is  now  open  for  the  circulation  of  the  Scriptures,  and  the 
American  Board  are  contemplating  the  establishment  of  a 
mission  there.  In  Sidon,  also,  till  recently  as  fanatical  and 
intolerant  as  Damascus  itself,  the  Gospel  is  now  freely  pub- 
lished to  Mohamedans,  and  discussions  have  lately  been  held 
with  them  by  a native  convert.  These  changes  are  doubtless 
to  be  in  part  attributed  to  the  political  revol  ution  to  which  I have 
alluded  ; but  after  all  due  allowance  for  the  influence  of  this 
and  other  natural  causes,  much  will  remain  to  be  ascribed  to 
the  operation  of  a superior  agency  opening  again  the  way  of 
the  Church  into  the  land  of  her  birth — a land  rendered  sacred 
by  the  labors  and  death  of  the  Saviour,  and  baptized  with  the 
blood  of  apostles  and  martyrs. 

Of  Persia  nothing  need  be  added  to  what  has  already  been 
said.  There  Mohamedan  opposition  has  not  for  centuries 
presented  that  severe  and  deadly  form  which  it  has  borne  in 


the  other  countries  that  we  have  noticed.*  Doubtless  the 
Christian  missionary  in  Persia  will  have  to  contend  with 
many  and  great  prejudices.  He  will  have  to  encounter  obsta- 
cles which  he  could  not  foresee,  and  endure  trials  of  patience 
and  faith  under  which  no  human  power  will  be  able  to  sus- 
tain him.  Still  he  may  enter  with  strong  hope  where  a false 
religion  is  already  sinking  under  its  own  internal  corruptions, 
while  from  without  a vigorous  infidelity  is  silently  sapping  its 
foundations. 

Of  Arabia  it  does  not  enter  into  my  present  design  to 
speak. 

My  last  argument  in  favor  of  missions  to  the  Mohamedans 
is  drawn  from  the  fact,  that  they  have  always  been,  and  still 
are,  almost  entirely  neglected  by  the  Christian  Church. 

I am  not  aware  that  a single  missionary  from  Christian 
lands  has  ever  been  sent  to  the  Mohamedans,  with  the  excep- 
tion of  one  who  has  lately  gone  from  this  country.  The 
Church  has  sent  against  them  kings,  princes,  and  knights 
errant,  at  the  head  of  slaughtering  armies,  and  under  the 
sacred  banner  of  the  Cross  ; but  no  messenger  of  love,  bearing 
the  glad  tidings  of  peace  and  good-will.  Hundreds  of  thou- 
sands have  adventured  for  the  recovery  of  the  Holy  City,  but 
none  in  the  sublime  enterprise  of  gathering  these  wanderers 
into  the  fold  of  Christ. 

Incidental  and  temporary  efforts  have  from  time  to  time 
been  made.  Henry  Martyn  visited  Persia  in  1811,  to  revise 
his  translation  of  the  New  Testament.  His  labors  during  the 
single  year  of  his  sojourn  there  are  not  yet  forgotten  , and  he 
still  bears  in  Persia  the  appellation  of  “ the  Man  of  God.” 

There  are  at  the  present  time  both  American  and  English 
missionaries  laboring  within  the  borders  of  Mohamedan  coun- 

* “ The  cause,”  says  Buchanan,  “ of  the  little  jealousy  of  Christianity  in 
Persia,  compared  with  that  which  is  found  in  other  Mohamedan  states,  is  to  be 
ascribed  to  these  two  circumstances First,  that  Christianity  has  always 
existod  in  Persia,  tho  Christian  natives  forming  a considerable  part  of  the 
population  ; and  secondly,  that  tho  Persians  themselves  profess  so  lax  a system 
of  Islamism,  that  they  have  been  accounted  by  some  Mussulmans  a kind  of 
heretics.” 


25 


tries,  but  they  were  sent  to  the  corrupt  Christian  Churches  of 
the  East,  and  to  them  their  efforts  are  for  the  most  part 
confined. 

The  cause  of  this  seeming  indifference  of  the  Church  to 
the  salvation  of  the  Mohamedans,  is  the  opinion  so  generally 
prevalent,  that,  as  a people,  they  are  inaccessible.  This 
opinion,  so  far  as  it  respects  Turkey  and  Egypt,  has,  perhaps, 
been  founded  in  truth.  I say  it  may  have  been  true  ; for  the 
only  means  of  proving  its  correctness — a means  invariably 
used  by  the  apostles,  even  in  more  doubtful  cases,  and  fully 
sanctioned  by  the  commands  and  instruction  of  Christ — has 
not  been  tried.  The  actual  attempt  has  never  been  made. 
Who  shall  say  that  if  the  Church  had  been  ready  to  go  for- 
ward in  the  strength  of  God,  her  way  would  not  have  been 
prepared  before  her,  mountains  would  not  have  become  plains, 
and  the  crooked  paths  straight  1 

But,  respecting  Persia,  I can  find  no  evidence  that  at  any 
period  during  the  last  four  centuries,  it  has  not  been  open  to 
the  efforts  of  Christians.  As  early  as  the  year  1602,  the 
Romish  Church  commenced  a mission  there,  “ and  was  per- 
mitted by  Sultan  Murad  to  build  convents  in  all  parts  of  the 
empire.”  * 

But  whatever  may  have  been  the  grounds  of  the  past  neg- 
ligence of  the  Church,  our  present  duty,  my  brethren,  must 
be  learned  from  the  present  position  of  Mohamedism,  and  the 
opportunities  which  now  offer  themselves  for  a successful 
aggression  upon  it.  These  I have  endeavored  to  bring  before 
you.  I have  drawn  encouragements  and  incentives  to  effort, 
from  the  special  promises  of  God’s  holy  word  ; from  the  pro- 
bability that  such  effort  will  contribute  most  effectually  to  the 
conversion  of  the  world  ; from  the  character  of  the  Mohamed- 
ans, and  the  advantages  to  Christianity  of  their  conversion ; 
from  the  nature  of  their  religion,  its  intimate  relation  to 
Christianity,  their  respect  for  the  Bible,  the  scientific  errors 
contained  in  the  Koran  ; from  the  present  condition  of  Moha- 
medism, the  sectarian  divisions  and  animosities  which  prevail 


4 


♦Buchanan. 


26 


among  its  adherents,  the  decline  of  zeal  in  its  propagation,  its 
degeneracy  among  many  into  a mere  system  of  external 
observances,  the  neglect  even  of  these  among  others,  its  gross 
and  manifold  corruptions,  and  the  prevalence  of  infidelity  in 
Mohamedan  countries;  from  the  diminution  of  their  long- 
cherished  prejudices  against  Christians,  through  the  influence 
of  civil,  social,  and  political  changes  ; and  finally,  from  the 
past  and  present  neglect  of  Mohamedans  by  the  Christian 
Church.  In  all  this,  I have  purposely  avoided  all  such 
appeals  as  might  engender  a groundless  and  ephemeral  zeal. 

I have  aimed  solely  to  produce  a rational  and  abiding  convic- 
tion of  duty.  On  my  own  mind,  the  considerations  which  I 
have  now  presented  have  pressed  with  irresistible  power. 
They  have  brought  me  hither  this  evening  ; they  will  soon 
carry  me  hence  to  a field  of  more  direct  and  more  arduous 
effort  for  the  salvation  of  the  Mohamedans. 

But  this  work,  my  brethren,  is  no  more  mine  than  yours, 
although,  in  the  providence  of  God,  Ave  may  be  called  to  pro- 
mote it  in  different  spheres.  The  signs  of  the  times  in 
Mohamedan  countries  are  so  many  indications  of  the  present 
duty  of  the  Church.  We  hear  in  them  the  voice  of  the  fore- 
runner proclaiming,  “ Prepare  ye  the  way  of  the  Lord  ! ” 
What  mean  these  unprecedented  changes,  if  they  are  not 
designed  to  lead  to  new  and  unprecedented  effort  1 God  is 
speaking  to  the  Church  by  his  providence.  The  revelation 
of  his  will  could  hardly  be  more  clear,  if  it  should  come  to  her 
in  audible  tones  or  from  an  archangel’s  trump.  It  imposes 
upon  her  greater  responsibilities  than  ever  before.  It  calls 
her  to  the  display  of  an  energy  and  zeal,  and  to  an  enlarge- 
ment of  effort  equal  to  the  new  opportunities  for  successful 
exertion. 

Never  has  a mission  to  foreign  lands  been  commenced 
under  more  favorable  auspices  than  those  which  invite  us  to 
such  exertion  in  behalf  of  the  Mohamedans.  Seldom,  in  the 
history  of  modern  missions,  has  there  been  a crisis  at  once  so 
interesting  and  momentous.  It  is  for  the  Church  to  say  what 
shall  be  its  issue.  If  she  will  second  by  her  own  efforts  these 
operations  of  the  potver  of  God — if  she  will  only  fall  in  Avith 


A 


/ 


27 


the  providential  course  of  events — she  may  carry  them  forward 
to  the  most  glorious  results.  But  if  she  neglect  to  avail  her- 
self of  this  opportunity  for  vigorous  and  hopeful  exertion,  the 
present  movement  will  lead  to  the  most  disastrous  conse- 
quences. The  last  state  of  Mohamedan  countries  will  be 
worse  than  the  first.  A thick  darkness  will  settle  down  upon 
them  which  ages  may  not  dispel.  The  disturbed  elements  of 
error  will  subside,  and  compose  themselves  into  some  new 
form  of  superstition,  more  hideous,  more  appalling,  more  vital. 

To  the  Episcopal  Church  of  America  the  call  comes  with 
peculiar  emphasis.  Christians  of  other  names  are  not  con- 
templating the  field  of  effort  which  has  now  been  presented. 
The  American  Board  have  indeed  already  sent  out  a single 
missionary  to  Persia ; but  they  do  not  propose,  at  least  for  the 
present,  any  extensive  operations  in  that  country.  Their 
older  missions  are  suffering  from  the  great  deficiency  of  labor- 
ers, and  these  must  claim  their  first  attention.  I know  not 
that  any  other  society  in  this  country  or  in  Europe,  has  this 
field  of  labor  in  view.  But  the  Episcopal  Church  occupies  a 
very  different  position.  She  has  provided  for  herself  a new 
and  efficient  missionary  organization.  She  has  fully  recog- 
nised her  obligations,  and  has  taken  upon  herself  the  most 
solemn  vows.  She  now  stands  looking  over  the  world,  free 
to  avail  herself  of  any  new  advantage,  free  to  enter  at  any 
new  openiug,  free  to  select  from  the  wide  field  which  stretches 
before  her.  On  the  other  hand,  there  are  those  among  her 
sons  whose  eyes  and  whose  hearts  are  turned  to  the  perishing 
followers  of  the  false  prophet.  While  the  voice  of  God  is 
heard,  “ Whom  shall  we  send,  and  who  will  go  for  us  1 ” 
they  are  ready  to  reply,  “ Here  are  we,  Lord,  send  us.”  Our 
Board  of  Missions  have  also  responded  to  this  providential 
command  of  the  great  Head  of  the  Church.  At  their  meet- 
ing in  September  last,  they  resolved  unanimously  to  instruct 
the  Committee  on  Foreign  Missions  to  establish  a mission  in 
Persia  or  the  adjacent  countries,  if,  upon  inquiry,  they  should 
deem  it  expedient.  This  Committee,  after  careful  consider- 
ation, have  adopted  a resolution  of  which  the  following  is  the 
substance  : — 


“ Resolved,  That  the  information  which  has  come  to  the 
knowledge  of  the  Committee,  together  with  other  circum- 
stances known  to  them,  in  their  opinion  manifestly  indicate  a 
providential  direction  to  this  extensive  field  for  missionary 
operation  ; and  are  of  sufficient  importance  to  induce  them  to 
determine  on  appointing  a missionary  agent  to  visit  Persia, 
and,  if  he  should  find  it  expedient,  Turkey,  Syria,  and  Egypt; 
in  order  to  ascertain  where  missionary  stations,  with  a view 
to  the  conversion  of  the  Mohamedans,  in  one  or  more  of  the 
gaid  countries,  can  be  established  with  the  best  prospect  of 
success.”  ' 

The  object  of  the  proposed  exploration  is  threefold — to 
ascertain  more  fully  the  present  moral  condition  of  the  Moha- 
medans ; the  facilities  and  difficulties  of  missionary  effort 
among  them  ; and  to  select  sites  for  missionary  stations — all 
with  reference  to  the  ulterior  design  of  establishing  missions. 
It  is  a work  which  needs  to  be  performed  at  the  outset,  and 
probably  will  never  need  to  be  repeated  ; for  the  information 
which  may  be  obtained  will  be  of  service  through  all  future 
time.  In  the  present  instance  it  is  the  more  needed,  because 
Christian  research  has  never  yet  laid  open  to  the  Church 
those  rich  stores  of  knowledge  respecting  Mohamedan  coun- 
tries which  it  has  gathered  from  other  portions  of  the  world. 
The  information  already  possessed  is  not  such  as  greatly  to 
subserve  the  interests  of  the  Church  in  her  missionary  opera- 
tions. It  is  deiived  mainly  from  the  narratives  of  travellers 
who  have  visited  those  countries  rather  for  objects  of  scientific 
inquiry,  or  literary  curiosity,  than  for  the  purposes,  or,  in 
many  instances,  with  the  spirit  of  Christian  benevolence. 

A preparatory  visit  of  exploration  seems  therefore  indispen- 
sable ; but  it  must  not  be  regarded  as  being  distinct  from  the 
common  work  of  the  missionary.  Though  preliminary  and 
preparatory  to  more  direct  labor,  it  can  no  more  be  separated 
from  the  missionary  work,  than  the  acquisition  of  the  native 
language,  to  which  the  missionary  every  where  is  obliged  to 
give  the  first  attention.  It  stands  upon  the  same  ground. 
It  is  the  first  business  of  the  mission,  and  is  of  course  to  be 
followed  by  the  establishment  of  missionary  stations.  The 


29 


object  is  not  to  inquire  whether  it  is  practicable  or  expedient 
to  elect  the  standard  of  the  Cross  in  Mohamedan  countries: 
this  is  already  determined.  The  design  is  to  learn  by 
investigation  the  points  at  which  we  should  commence  our 
efforts  ; the  facilities  to  encourage,  and  the  difficulties  to  hin- 
der us  ; the  best  method  of  conducting  the  work ; and  whatever 
else  will  be  of  service  in  forming  our  plans  and  prosecuting 
our  operations.  The  enterprise  having  been  determined  upon, 
the  first  thing  is  to  survey  the  field,  and  lay  out  the  work. 
This  preliminary  labor  is  necessary  for  several  reasons. 

In  the  first  place,  as  less  has  been  attempted  by  the  Chris- 
tian Church  in  behalf  of  the  Mohamedans  than  of  almost  any 
other  people,  less  of  course  is  known  which  would  avail  us 
much  in  missionary  operations  among  them.  This  deficiency 
must  be  supplied  by  Christian  research,  which  has  been,  in 
almost  all  cases,  the  primary  source  of  our  information.  The 
information  which  we  need  at  the  outset  is  not  yet  in  our 
possession.  It  is  the  design  of  the  tour  to  supply  it. 

Again,  some  countries  are  only  partially  accessible,  afford- 
ing perhaps  a single  point  where  the  missionary  may  gain  a 
footing.  In  such  cases,  the  efforts  of  the  Church  must  be 
desultory  and  without  any  regular  plan.  She  can  do  no 
more  than  occupy  the  ground  that  is  open  to  her.  But  of 
Mohamedan  countries  the  truth  is  otherwise.  The  whole 
field,  as  far  as  we  know,  is  open  to  us.  We  can  at  once,  after 
possessing  ourselves  of  the  requisite  knowledge,  form  the  most 
extensive  plans  and  systems  of  operation.  We  are  at  liberty 
to  select  those  centres  of  effort  where  we  can  operate  to  the 
best  advantage.  But  we  can  discover  them  only  by  such 
inquiry  as  is  the  object  of  the  tour.  If  we  choose  our  stations 
at  random,  commencing  perhaps  at  the  nearest  point  which  is 
accessible,  we  may  thank  a kind  Providence  if  we  do  not 
labor  to  the  greatest  disadvantage.  The  question  for  us  is 
this : whether  we  shall  avail  ourselves  of  those  advantages 
which  the  Lord  of  missions  has  put  in  our  hands  ; or  proceed 
without  inquiring  the  way  before  us,  without  system,  and 
without  even  knowing  whether  we  are  not  encountering  diffi- 
culties which  might  be  avoided,  and  expending  our  efforts 
where  they  will  produce  the  least  results. 


30 


But  once  more.  It  may  be  objected  that  our  work,  in  its 
present  aspect,  looks  too  much  like  a mere  experiment.  We 
ought  to  go  forth,  it  may  be  alleged,  not  to  see  whether  we 
can  promulgate  the  Gospel  among  the  Mohamedans,  but  to 
promulgate  it  at  all  hazards.  This  view  of  the  missionary 
work  does  indeed  present  the  true  theory  of  missions.  It  has 
the  sanction  of  apostolic  example.  But  the  objection  when 
applied  to  the  Persian  exploration,  mistakes,  it  would  seem, 
its  design.  This  is  not  to  see  whether  we  can  plant  the  Cross 
in  Mohamedan  countries,  but  where  and  how  we  shall  com- 
mence and  prosecute  our  efforts.  Exploration  is  rendered 
necessary,  not  by  the  diminutiveness,  but  by  the  largeness,  of 
our  scheme.  If  we  aimed  no  further  than  to  occupy  a single 
point,  nothing  of  the  kind  would  be  requisite.  The  Church 
would  have  only  to  send  a missionary  or  two  to  the  spot,  with 
peremptory  instructions  to  fix  themselves  there,  and  then  to 
preach  the  Gospel.  But  the  work  now  before  us  springs  from 
a broader  design.  It  embraces  the  entire  territory  of  Moha- 
medism.  It  aims  at  the  salvation  of  the  whole  body  of  Mus- 
sulmen — at  the  complete  subversion  of  Islamism.  Such  being 
the  compass  of  the  work,  its  entire  scope  is  to  be  constantly  in 
view.  The  whole  field  is  first  to  be  brought  under  our  eye. 
The  details  of  plans  are  then  to  be  formed  from  a general 
survey  of  the  field.  In  a word,  the  Church  must,  first  of  all, 
gain  a knowledge  of  her  field  and  her  work,  to  enable  her  to 
carry  out  her  design  in  its  full  extent.  The  first  station  to  be 
occupied  must  be  that  from  which  the  missionary  can  act 
most  effectually  for  the  accomplishment  of  the  general  design, 
whether  this  is  Teheran,  Ispahan,  Shiraz,  Damascus,  or 
Constantinople.* 


* A single  instance  will  illustrate  this  subject.  The  American  Board  of 
Commissioners  for  Foreign  Missions,  several  years  since,  determined  upon 
undertaking  extensive  operations  amongst  the  Armenians.  They  found, 
however,  they  were  deficient  in  authentic  information  respecting  that  people. 
They  knew  not,  in  a word,  where  or  how  to  commence.  What  did  they  do  7 
Instoad  of  sending  first  their  missionaries  to  work  at  random,  they  sent  out 
two  competent  men  “to  spy  out  the  land,”  and  make  a report  thereof.  The 
result  is,  that  theso  explorers  have  laid  open  the  extensive  regions  of  Asia 


31 


But  there  is  another  view  of  the  subject  which  seem9  to 
remove  the  least  shadow  of  objection  to  the  mode  of  effort 
which,  in  the  present  instance,  has  been  adopted  by  the  For- 
eign Committee.  The  labors  of  investigation  will  not  prevent 
the  explorers  from  acting  in  the  character  of  missionaries. 
They  are,  in  truth,  itinerant  missionaries.  In  all  their  jour- 
neyiugs  they  will  not,  1 trust,  forget  that  their  grand  object  is 
to  bring  unenlightened  men  to  the  knowledge  of  the  Gospel. 
They  will  have  of  course  frequent  opportunities  of  promulgat- 
ing its  divine  truths.  And  as  they  will  find  it  necessary,  for 
the  purposes  of  investigation,  to  reside  for  a time  in  each  of 
the  principal  cities  through  which  they  may  pass,  these  truths 
may  be  repeated  again  and  again  in  the  same  ears.  Thus 
the  exploring  tour  will  be  in  itself  a mission  after  the  apostolic 
model.  Should  the  contemplated  associate  in  this  holy  work 
be  assigned  me,  may  we  go  forth,  like  Paul  and  Barnabas, 
considering  ourselves  separated  for  the  work,  and  sent  forth 
by  the  Holy  Ghost  ! May  we  proclaim  Christ  and  him 
crucified  with  the  same  fearless  zeal,  and  the  same  excellent 
wisdom  ! And  if,  like  them,  God  shall  preserve  us  in  the 
hour  of  danger,  one  or  the  other  of  us  may,  like  them,  return 
when  our  work  is  fulfilled,  to  “ rehearse  to  the  Church  what 
God  has  done  with  us,  and  how  he  has  opened  the  door  of 
faith  unto  the  ” Mohamedans. 

Such,  my  brethren,  are  the  grounds  of  the  new  undertaking 

Minor  to  the  Christian  Church,  and  hare,  by  their  faithful  reports,  created  a 
deep  and  abiding  interest  in  behalf  of  tho  Armenians.  These  reports  are  em- 
bodied in  the  work  entitled,  “ Researches  in  Armenia,”  and  give  more  definite 
and  correct  information  concerning  that  country,  than  could  have  been  obtain, 
ed  by  many  years  of  stationary  missionary  labor.  At  the  same  time  the 
American  Board,  having  the  whole  field  spread  out  before  them,  are  enabled 
to  form  an  extensive  and  regular  system  of  operation  ; to  locato  their  missions 
where  there  are  the  most  favorablo  prospects  of  success,  and  in  such  posi. 
tions  that  they  may  strengthen  and  sustain  each  other,  and  exert  the  widest 
possible  influenoe  upon  the  people  among  whom  they  are  established.  The 
experience  both  of  that  society  and  of  the  societies  in  England,  abundantly 
testifies  to  the  utility  of  Christian  research  under  such  circumstances  as  those 
in  which  our  new  mission  commences ; that  is,  where  extensive  operations  are 
contemplated,  and  the  condition  of  the  country,  and  the  character  of  the  people, 
render  exploration  practicable. 


32 


upon  which  the  Church,  through  her  appointed  agents,  has 
now  entered.  By  their  act  the  work  has  become  her  own. 
She  has  assumed  new  responsibilities  ; she  has  placed  herself 
under  new  obligations.  Shall  these  obligations  be  met? 
Shall  these  responsibilities  be  fulfilled  ? It  is  for  you,  bre- 
thren, as  members  of  the  Church,  to  answer.  Your  Board  of 
Missions  and  your  Foreign  Committee  look  to  you  for  support. 
They  can  go  no  farther  than  the  voice  of  the  Church  encour- 
ages them  to  proceed.  The  one  hundred  and  fifty  millions 
who  are  in  bondage  to  the  false  and  pernicious  faith  of  the 
Koran  look  to  you.  Shall  they  abide  and  perish  in  their  delu- 
sion, while  the  Church  puts  forth  no  effort  to  communicate  to 
them  the  true  knowledge  of  Christ,  which  alone  maketh 
wise  to  salvation  ? He  who  now  addresses  you  looks  to  you. 
God  forbid  that  I should  go  forth  to  this  work  unsustained  by 
the  favor  and  prayers  of  the  Church  ! Rather  let  me  aban- 
don, at  this  last  moment,  the  long-cherished  object  of  my 
highest  ambition,  than  engage  in  any  unapproved  or  prayer- 
less enterprise. 


PROCEEDINGS  OF  THE  FOREIGN  COMMITTEE 


IN  RELATION  TO 

THE  MISSION  TO  PERSIA,  &c. 


At  a meeting  of  the  Board  of  Missions,  in  the  city  of  Phi- 
ladelphia, on  the  24th  day  of  September,  1835, 

Resolved , That  the  Committee  for  Foreign  Missions  be,  and 
they  hereby  are,  requested,  if  upon  inquiry  they  shall  think 
that  the  indications  of  Divine  Providence  are  sufficiently  plain 
to  justify  such  a step,  to  send  a missionary  or  missionaries  to 
Persia,  Armenia,  or  Georgia. 


At  a meeting  of  the  Foreign  Committee,  held  at  their  office 
in  White-street,  New  York,  October  26,  1835  : — 

The  Board  of  Missions  having,  at  its  late  meeting,  resolved, 
that  the  Committee  for  Foreign  Missions  be  requested,  if  upon 
inquiry  they  shall  think  that  the  indications  of  Divine  Provi- 
dence are  sufficiently  plain  to  justify  such  a step,  to  send  a 
missionary  or  missionaries  to  Persia,  Armenia,  or  Georgia, — 
Resolved,  by  this  Committee,  That  a sub-committee  be 
appointed  to  consider  and  report  upon  the  subject-matter  of 
said  resolution. 


At  a meeting  of  the  Foreign  Committee,  held  at  their  office 
in  White-street,  New  York,  November  10,  1835, 

The  Sub-committee  on  the  subject  of  a Mission  to  Persia, 
&c.,  made  report  at  length,  accompanied  by  an  interesting 
communication  from  the  Rev.  Horatio  Southgate,  jun.,  and 
recommended  the  passage  of  the  following  resolutions,  which 
were  adopted  by  the  Committee  : — 

5 


34 


Resolved,  That  the  information  and  suggestions  contained 
in  the  communication  of  the  Rev.  Mr.  Southgate,  with  other 
circumstances  known  to  the  Committee,  in  their  opinion,  mani- 
festly indicate  a providential  direction  to  this  extensive  field 
of  missionary  operation,  and  are  of  sufficient  importance  to 
induce  them  to  determine  on  appointing  an  individual  mis- 
sionary agent  to  visit  Persia,  and,  if  he  should  find  it  expe- 
dient, Turkey,  Syria,  and  Egypt,  in  order  to  ascertain  where 
missionary  stations,  with  a view  to  the  conversion  of  the 
Mohamedans,  in  one  or  other  of  said  countries,  can  he  esta- 
blished with  the  best  prospect  of  success. 

Resolved,  That  the  Rev.  Horatio  Southgate,  jun.,  be  ap- 
pointed to  explore  the  said  countries  to  such  an  extent  as  he 
may  find  practicable,  and  that  he  report,  from  time  to  time,  to 
this  Committee  such  information  as  he  may  obtain. 


At  a meeting  of  the  Foreign  Committee,  January  5,  1836, 
Resolved,  That  the  Standing  Committee  on  the  Mission  to 
Persia,  &c.,  be  instructed  to  consider  and  report  whether  cir- 
cumstances do  not  warrant  and  encourage  the  appointment 
of  another  missionary  agent,  to  be  associated  with  the  Rev. 
Mr.  Southgate  in  his  visit  to  Persia  and  adjacent  countries. 


At  a meeting  of  the  Foreign  Committee,  January  19,  1836, 
on  the  report  of  the  Sub-committee  on  Missions  to  Persia,  &c., 
Resolved,  That,  in  the  opinion  of  this  Committee,  the  favor- 
able reception  and  flattering  encouragement  this  mission  has 
met  with  in  those  places  where  its  objects  have  been  publicly 
opened  and  explained,  are  such  as  to  justify  its  enlargement 
by  the  addition  of  one  further  missionary,  to  be  the  associate 
of  the  Rev.  Mr.  Southgate. 


Note  by  the  Secretary  and  General  Agent  of  the  Foreign  Committee. 

The  Foreign  Committee  have  in  view  the  appointment  of  a 
regularly  graduated  medical  gentleman,  now  a candidate  for 


35 

Orders  in  the  Church,  and  near  the  termination  of  his  course 
in  one  of  our  theological  seminaries,  and  who  has  communi- 
cated his  desire  to  labor  with  Mr.  Southgate,  to  be  his  asso- 
ciate in  this  interesting  work. 

The  Rev.  Mr.  Southgate  sailed  for  France,  with  a view 
of  proceeding  from  thence  to  Constantinople,  on  the  24th  ol 
April.  Providence  permitting,  his  associate  will  follow  him 
in  the  course  of  the  ensuing  autumn. 


PUBLIC  FAREWELL  MEETING. 

The  proposed  public  Farewell  Meeting  of  the  Foreign  Com- 
mittee of  Missions  with  the  Rev.  Horatio  Southgate,  jun., 
their  missionary  to  Persia,  &c.,  was  held  on  the  evening  of 
V Easter  Sunday,  April  3,  1830,  at  the  Church  of  the  Ascension, 

in  the  city  of  New  York  ; a highly  respectable  and  overflow- 
ing audience  attended  ; the  Right  Rev.  Benjamin  T.  Onder- 
donk,  D.  D.,  Bishop  of  the  Diocese  of  New  York,  presided. 

Evening  prayer  was  conducted  by  the  Rev.  Samuel  II. 
Turner,  D.  D.,  Professor  of  Biblical  Learning  in  the  General 
Theological  Seminary  of  the  Protestant  Episcopal  Church. 

After  the  singing  of  an  appropriate  psalm,  the  Rev.  James 
Milnor,  D.  D.,  Secretary  and  General  Agent  of  the  Foreign 
Committee,  read  to  the  Rev.  Horatio  Southgate,  jun.,  the 
r following  instructions  of  that  Committee : — 

Letter  of  Instructions  of  the  Foreign  Com  mittee  of  the  Board  of  Mis- 
sions to  the  Rev.  Horatio  Southgate,  jun.,  Missionary  to  Persia,  tf-c. 

Reverend  and  Respected  Brother, — In  behalf  of  the 
Foreign  Committee  of  the  Board  of  Missions  of  the  Protestant 
Episcopal  Church  of  the  United  States,  I proceed,  according 
to  usage,  to  communicate  to  you  their  instructions,  in  refer- 
ence to  the  interesting  work  of  God  on  which  you  are  about 
to  enter. 

Your  mission  will  be  directed  immediately  to  the  adherents 
of  the  false  prophet  in  Persia  ; and  if  the  providence  of  God, 
when  you  have  surveyed  that  extensive  field,  should  appear 


36 


to  you  to  indicate  benefit  to  the  great  object  of  advancing  the 
Redeemer’s  kingdom,  and  the  salvation  of  the  souls  of  men, 
as  likely  to  arise  from  an  extension  of  your  tour  into  Syria, 

Turkey,  or  Egypt,  you  will  consider  yourself  at  liberty  to 
pursue  your  inquiries  and  labors  into  any  or  all  of  those  coun- 
tries. 

We  have  great  pleasure,  beloved  brother,  in  expressing  to 
you  the  just  appreciation  which  we  entertain  of  the  motives 
that  have  led  you  to  offer  yourself  for  this  hallowed  enterprise. 

We  have  every  reason  to  believe  that  you  have  been  prompted 
by  no  sudden  impulse  of  juvenile  enthusiasm,  nor  any  induce- 
ments of  secular  honor  or  advancement,  in  the  assumption  of 
the  office  of  a foreign  missionary,  and  venturing  your  first 
efforts  in  a very  distant  and  almost  an  untried  field.  The 
Lord,  by  his  grace,  having  called  you  into  the  sacred  office 
of  the  ministry,  you  are  now,  in  faithfulness,  responding  to 
the  clear  impressions  of  duty,  as  to  the  direction  of  your  la- 
bors. These  impressions  have  been  almost  coeval  with  the 
revelation  to  your  own  heart  of  the  blessings  of  a Saviour’s 
love  ; while  you  have  not  hastily  or  unadvisedly  yielded  your 
mind  to  their  influence,  but  have  sought  in  the  word  of  God, 
in  ardent  prayer,  in  holy  meditation,  and  in  the  pious  counsels 
of  judicious  friends,  to  be  assured  that  your  course  is  that  of 
plain  duty,  and  your  object  such  as  will  commend  itself  to 
God’s  approval. 

In  like  manner  we  have  been  brought  to  the  conclusion,  f 

that,  in  commencing  this  novel  undertaking,  we  are  conform- 
ing to  those  divine  purposes  of  mercy,  which,  by  human 
agency,  under  the  guidance  of  God’s  providence,  and  the 
influence  of  his  grace,  are  to  be  accomplished  in  behalf  of  our 
fallen  race  before  the  second  advent  of  Messiah. 

To  that  body  from  which  we  derive  our  appointment  and 
authority,  we  are  indebted  for  the  first  suggestion  cf  such  a 
mission  as  yours  : and  we  consider  it  a merciful  coincidence, 
and  a strong  proof  of  its  accordance  with  the  mind  of  the 
Holy  Spirit,  that  we  should  so  soon  have  been  enabled  to 
make  an  appointment,  which,  we  believe,  commends  itself  to 
general  approbation,  and  that  we  should  find  so  liberal  a mea- 


37 


sure  of  support  spontaneously  tendered,  as  to  have  no  occasion, 
on  that  account,  to  delay  your  departure ; while  the  pleasing 
prospect  has,  at  the  same  time,  been  presented  of  supplying 
you  soon  with  an  associate,  whose  character  for  piety,  talents, 
and  acquirements,  in  every  way  qualifies  him  to  divide  with 
you  the  labors  of  your  noble  work. 

We  have  spoken  of  your  mission  as  novel : and  we  apply 
the  epithet  not  merely  in  reference  to  its  connection  with  the 
missionary  operations  of  our  own  Church,  but  to  those  of  other 
branches  of  the  mystical  body  of  the  Redeemer.  It  is  true 
the  inestimable  Henry  Martyn  laid  down  his  valuable  life  in 
the  prosecution  of  intense  desires  to  convince  Persian  Moha- 
medans  of  the  fatal  delusions  of  the  false  prophet,  and  per- 
suade them  to  embrace  the  Gospel  of  Christ.  Little  direct 
effort,  however,  appears  to  have  been  since  made  for  their 
V conversion  ; and  while  this  degrading  system  seems  crumbling 

under  the  influence  of  the  gradual  spread  of  science  and  the 
arts,  and  the  worldly  policy  of  human  rulers,  the  Church 
has  been  criminally  tardy  in  putting  forth  her  efforts  for  its 
demolition. 

There  are,  it  is  true,  Christian  missionaries  in  countries 
where  the  prevalent  faith  of  the  inhabitants  is  in  consonance 
with  the  doctrines  of  the  Koran.  Some  of  these  have  been 
directed  to  the  lost  and  scattered  sheep  of  the  house  of  Israel, 
and  others  to  decayed  and  isolated  Christian  churches.  But 
\ excellent  as  is  their  avowed  design,  they  have  had  but  little 

effect  upon  the  appalling  errors  of  Mohamedanism.  We 
understand  also,  that  one  missionary  from  another  denomina- 
tion of  Christians  in  our  country  has  preceded  you  in  this  field  ; 
and  we  anticipate  with  pleasure,  that  without  interfering  with 
his  plans,  or  compromising  any  principles  of  duty  toward 
your  own  Church,  should  the  providence  of  God  bring  you 
into  contact,  you  will  mutually  cherish  in  your  intercourse 
the  feelings  of  our  common  Christianity,  and  derive  aid  from 
the  observation  and  experience  of  each  other. 

In  regard  to  the  present  state  of  that  system  of  error  which 
excludes  the  light  of  truth  from  the  minds  of  so  many  millions 
of  our  fellow  men,  we  repeat  our  persuasion  that  it  is  tottering 


38 


on  its  unstable  foundation.  Your  own  acquaintance  with  the 
grounds  of  this  persuasion  has  been  so  happily  and  so  fully 
evinced  in  your  communications  to  us,  and  in  your  discourses 
from  the  pulpit,  that,  as  respects  yourself,  it  would  convey  no 
new  intimations  to  your  own  mind  were  we  minutely  to  repeat 
them. 

It  must,  however,  be  considered  a matter  of  great  import- 
ance, while  much  credit  is  given  to  various  existing  sources 
of  information  on  this  head,  to  ascertain  the  extent  of  its  verity 
by  actual  observation,  as  well  as  by  personal  converse  with 
individuals  of  every  class  of  Mohamedans ; to  discover  both 
the  practicability  of  reclaiming  them  from  their  errors,  and 
the  wisest  and  most  effectual  means  which,  in  the  fear  of 
God,  and  with  a view  to  their  eternal  happiness,  may  be  most 
advantageously  employed  for  that  purpose. 

Personal  travel  amongst,  and  daily  familiar  intercourse  with, 
the  people,  will,  no  doubt,  develope  much  additional  informa- 
tion on  these  points ; perhaps  lead  to  the  correction  of  some 
errors  ; and  by  the  exhibition  of  encouraging  facts,  incite  the 
hearts  of  Christians  to  a liberality  of  contribution,  and  an 
ardency  in  prayer,  proportioned  to*the  magnitude,  the  benefi- 
cence, and  the  feasibility  of  the  design. 

It  is,  therefore,  our  earnest  request,  that  you  will  keep, 
during  your  absence,  a daily  journal ; that  you  will  make  it 
the  repository  of  clear  statements  of  your  travels,  of  your  occa- 
sional conversations,  and  of  striking  occurrences,  as  well  as  a 
record  of  your  own  reflections,  and  inferences  from  all  you 
see  and  hear.  The  frequent  transmission,  by  safe  conveyances, 
of  portions  of  your  diary,  will  relieve  the  anxiety  of  your 
friends,  and  apprize  us  of  your  progress  : and  the  publication 
of  many  of  its  more  important  details  be  a means  of  maintain- 
ing and  increasing  a missionary  spirit  in  the  Church. 

In  your  absence  from  the  profitable  associations  and  varied 
means  of  grace  to  which  you  have  been  accustomed,  wo  need 
hardly  remind  you,  beloved  brother,  how  much  the  unremitted 
cultivation  of  a devotional  spirit  will  promote  your  own  com- 
fort, invite  the  protecting  care  of  a gracious  Providence,  and 
subserve  the  sacred  interests  committed  to  your  charge  ; and 


39 


how  essentially  gravity  of  deportment,  in  consonance  with  a 
cheerful  temper,  will  commend  your  counsels  and  communi- 
cations to  those  with  whom  you  may  converse. 

The  blessed  oracles  of  truth  will  be  ever  before  you.  Amidst 
their  varied  treasures  you  will  find  one  of  the  incentives  to 
exertion  in  your  work  in  the  recorded  missionary  precept  of 
the  Saviour,  and  your  sweetest  solace  and  encouragement  in 
its  accompanying  promise  of  his  never-ceasing  presence. 
Often  read  the  salutary  counsels  of  the  great  apostle  to  those 
charged  with  the  duty  of  executing  this  command,  the  “ am- 
bassadors of  Christ,”  employed  in  beseeching  sinners,  in  his 
stead,  to  be  reconciled  to  God  ; and  in  the  midst  of  the 
multiplied  duties,  embraced  in  the  wide  field  of  missionary 
action  contemplated  by  your  appointment,  never  forget  the 
value  of  an  individual  soul,  nor  omit  any  favorable  opportunity 
\ of  becoming  an  instrument  of  good  to  the  immortal  beings 

around  you. 

Wherever  you  may  be— on  your  voyage,  in  your  journeys, 
in  every  place  of  your  sojourning  while  abroad — let  the  beauty 
of  our  blessed  religion  be  displayed  in  your  temper,  devotion, 
conversation,  and  conduct ; and  while  its  holy  doctrines  and 
precepts  are,  on  all  suitable  occasions,  stated  and  enforced  by 
you,  let  their  value  stand  attested  by  their  visible  benignant 
effects  upon  your  own  disposition  and  life. 

From  the  biography  of  Henry  Martyn,  and  the  information 
^ of  later  travellers,  you  will  derive  much  acquaintance,  both 

with  the  general  character  of  Mohamedans,  and  the  particu- 
lar features  of  that  of  the  inhabitants  of  Persia.  You  will 
probably  find,  as  he  did,  controversy  unavoidable  ; nay,  with 
such  means  for  its  maintenance  on  the  side  of  truth  as  the 
sacred  Scriptures  supply,  properly  conducted,  it  may  often 
prove  profitable.  Arm  yourself  with  the  sword  of  the  Spirit, 
which  is  the  Word  of  God,  but  let  its  use  be  tempered  with 
love  ; and  while  an  intelligent  acquaintance  with  all  the 
grounds  of  our  faith,  and  with  the  weak  cavils  of  its  oppo- 
nents, enables  you  to  triumph  in  every  intellectual  contest, 
let  the  principal  object  be  to  bring  home  its  blessed  discoveries 
to  the  conscience  and  the  heart. 


40 


In  regard  to  your  course  of  travel,  we  do  not  deem  it  expe- 
dient to  give  you  such  precise  directions  as  might  unduly 
trammel  you  in  your  course.  A thousand  unforeseen  occur- 
rences might  make  it  important  for  you  to  deviate  frPm  any 
instructions  that  could  be  now  given,  as  to  your  rout,  or  the 
portion  of  time  to  be  expended  in  inquiries  and  labors  in  par- 
ticular places. 

Two  important  objects  of  your  mission  being  to  ascertain 
the  actual  moral  and  religious  state  of  the  inhabitants  in  the 
regions  you  may  visit,  and  where  missionary  stations  may  be 
most  advantageously  established,  your  selection  of  places  to 
be  visited,  and  the  duration  of  your  stay  in  each,  will  be  regu- 
lated by  considerations  connected  with  these  objects.  The 
great  cities  of  Persia,  and  of  the  other  Eastern  nations  to 
which  your  tour  may  extend,  will  of  course  attract  your  par- 
ticular attention.  The  easiest,  safest,  and  least  expensive 
modes  of  visiting  them  will  be  best  learned  from  publications 
with  which  you  may  readily  supply  yourself,  and  from  the 
inquiries  you  will  be  enabled  to  make  of  missionaries  and  in- 
telligent travellers,  or  other  persons  with  whom  you  will,  from 
time  to  time,  meet. 

The  acquisition  of  the  principal  languages  spoken  in  the 
countries  through  which  you  are  to  pass,  will  be  a duty  of  the 
first  importance  ; we  advise,  therefore,  your  proceeding  by 
way  of  Havre  and  Marseilles  to  Constantinople,  and  imme- 
diately on  your  arrival,  applying  yourself  with  suitable  assist- 
ance to  the  study  of  the  Arabic,  Turkish,  and  Persian  lan- 
guages. Under  qualified  instructors,  and  with  habitual 
converse  with  persons  speaking  these  languages  in  that 
metropolis,  it  is  hoped  that  your  diligence  will  be  rewarded 
with  a competent  knowledge  of  them  within  a year,  so  as 
then  to  justify  your  entrance  upon  your  main  work.  We  rely 
on  your  piety  and  zeal,  as  well  as  your  deep  conviction  of  the 
awful  responsibilities  of  the  sacred  office  with  which  you  are 
clothed,  that  even  during  this  preparatory  course,  you  will 
omit  no  opportunity  which  circumstances  may  allow,  of  pro- 
claiming the  unsearchable  riches  of  Christ  to  perishing  sin- 
ners. With  this  intimation  it  is  scarcely  requisite  to  connect 


dl 


(he  suggestion  that  (hat  “ prudence  ” which  always  dwells 
with  wisdom,”  will,  of  course,  lead  you  to  avoid,  if  possible, 
any  measures  that  might  subject  you  to  obstructions  in  the 
great  work  you  have  in  charge. 

In  regard  to  your  intercourse  with  Christian  brethren  not 
of  our  Church,  we  cannot  give  you  better  counsel  than  by 
repeating  that  which  was  furnished  the  missionaries  sent  to 
China,  by  our  venerable  father,  the  presiding  bishop,  who,  at 
the  age  of  near  ninety  years,  still  adorns  and  edifies  a Church, 
of  which,  through  the  goodness  of  God,  he  has  so  long  been 
the  faithful  counsellor  and  indefatigable  friend  ; and  whose 
brief  but  excellent  Farewell  Letter,  which  at  his  request  we 
hand  you,  you  will  prize  as  one  of  your  most  valuable  docu- 
ments. 

“ In  the  tie  which  binds  you  to  the  Episcopal  Church,  there 
is  nothing,”  says  this  beloved  bishop,  “ which  places  you  in 
an  attitude  of  hostility  to  men  of  any  other  Christian  denomi- 
nation, and  much  which  should  unite  you  in  affection  to  those 
occupied  in  the  same  cause  with  yourself.  You  should  rejoice 
in  their  successes,  and  avoid  as  much  as  possible  all  contro- 
versy, and  all  discussions  which  may  provoke  it  on  points  on 
which  they  may  differ  from  our  communion,  without  conform- 
ing on  any  point  to  what  we  may  deem  erroneous.  If  contro- 
versy should  be  unavoidable,  let  it  be  conducted  with  entire 
freedom  from  that  bitterness  of  spirit,  and  severity  of  language, 
which  cannot  serve  the  cause  of  God  under  any  circum- 
stances ; while  in  the  sphere  which  you  will  occupy,  they 
will  be  repulsive  from  a religion  which  produces  no  better 
fruits  on  the  temper  of  its  teachers.” 

And  now,  beloved  brother,  we  would  fain  employ  our  few 
remaining  moments  in  tendering  to  you  some  words  of  encou- 
ragement before  we  bid  you  a final  farewell.  But  we  dare  not 
suffer  these  to  imply  that  you  are  to  be  privileged  with  an  ex- 
emption from  various  difficulties  and  trials  incident  to  the  mis- 
sionary life,  especially  where  the  field  is  such  a one  as  that  on 
which  you  are  about  to  enter.  Such  has  not  been  your  own 
anticipation.  You  have  counted  the  cost,  and,  we  trust,  are 
prepared  in  all  things  to  submit  yourself  to  the  providence  of 
6 


42 


God,  however  mysterious  may  be  its  orderings,  or  painful  its 
results.  The  principle  of  selfishness  should  have  no  place  in 
the  heart  of  a Missionary  of  the  Cross.  lie  is  to  “look  not 
on  his  own  things,  but  on  the  things  of  others.”  Self-sacrifice 
for  the  cause  of  Christ,  and  the  eternal  welfare  of  his  fellow- 
men,  is  the  most  indispensable  of  the  varied  graces  that  are 
to  fit  him  for  his  work.  He  must  be  ready,  if  required,  “ to 
suffer,”  as  well#as  to  “ do,  the  will  of  God  ; ” and  under  the 
pressure  of  whatever  persecutions  or  trials  he  may  be  called 
to  endure,  find  a refuge  in  the  approbation  of  his  conscience 
and  his  God,  and  in  the  consoling  hopes  of  a happy  eternity. 
May  you,  beloved  brother,  be  favored  with  such  a measure  of 
faith  as  shall  always  enable  you  to  “ rejoice  in  tribulation,” 
“ knowing  that  your  light  afflictions,  which  are  but  for  a mo- 
ment, shall  work  out  for  you  a far  more  exceeding  and  eternal 
weight  of  glory,  while  you  look  not  at  the  things  which  are 
seen,  but  at  the  things  which  are  not  seen  ; for  the  things 
which  are  seen  are  temporal,  but  the  things  which  are  not 
seen  are  eternal.”  Should  you  be  favored  with  fewer  trials 
than  usually  fall  to  the  missionary’s  lot,  let  it  be  followed,  not 
with  an  overweening  self-complacency  of  spirit,  but  with 
much  humility  and  heartfelt  gratitude  to  God  ; and  may  you 
find  in  his  manifested  goodness  an  increased  incentive  to  re- 
newed energy,  and  zeal,  and  holy  perseverance  in  his  service. 
And  if  called,  as  you  may  be,  to  “sing  of  judgment  as  well 
as  mercy,”  let  a recurrence  to  the  noble  example  of  martyrs 
and  confessors  in  all  ages,  and  above  all  to  the  sufferings  of 
the  adorable  Master  whom  you  serve,  be  added  to  the  consi- 
deration just  suggested  for  strengthening  you  under  their 
severest  pressure. 

It  will  not  be  among  the  least  of  your  encouragements  that 
the  prayers  of  a united  Church  will  constantly  ascend  in  your 
behalf?  It  is  your  happiness  to  go  forth  to  your  missionary 
work,  not  at  the  bidding  of  a private  association,  laudable,  as 
even  in  that  case  might  be  the  motive,  and  useful  as  might 
be  its  design.  You  are  sent  as  the  messenger  of  a Church, 
recognising  the  obligation  of  the  command  of  her  divine 
Founder,  for  the  discipling  of  the  nations,  and,  according  to 


the  measure  of  her  ability,  contemplating  the  world  as  her 
field.  Pledged  to  the  glorious  work  of  missions,  it  is  believed 
that  she  will  not  hereafter  falter  in  her  course  ; that  her  mem- 
bers will  increasingly  feel  their  responsibility  to  Him  who  has 
committed  to  their  stewardship  the  silver  and  the  gold;  and 
that  in  the  expansive  feeling  of  Christian  charity,  her  devoted, 
well-trained  sons  will  be  ready  to  go  forth  “ to  the  help  of 
the  Lord  against  (be  mighty,”  wherever  she  may  determine 
to  plant  the  standard  of  the  Cross.  The  spirit  of  missions 
cannot  fail  to  increase  the  spirit  of  piety  among  her  members, 
and  in  this,  in  all  your  distance  from  us,  you  will  feel  a deep 
and  animating  interest,  because  of  the  assurance  it  will  give 
you  of  the  employment  of  enlarged  and  available  prayer  in 
your  behalf.  • 

Of  the  sympathy  of  the  Committee,  and  the  Board  which 
they  represent,  you  need  never  doubt.  We  shall  follow  you 
in  all  your  movements  with  an  intensity  of  interest,  propor- 
tioned to  the  magnitude  of  the  responsibility  which  we  have 
assumed  in  the  measures  to  which  you  owe  your  appointment, 
the  intrinsic  importance  of  your  mission,  and  the  personal 
regard  enkindled  toward  you  by  the  short,  but  pleasing  inter- 
course with  which  we  have  been  favored. 

Go  forth,  beloved  brother,  with  our  united  prayers  and  the 
best  wishes  of  our  hearts,  to  your  momentous  work.  It  will 
be  your  honored  office,  like  the  great  Apostle  to  the  Gentiles, 
to  “ preach  the  Gospel,  not  where  Christ  is  named,  lest  you 
should  build  upon  another  man’s  foundation  and,  under 
the  influence  of  the  same  blessed  Spirit  that  gave  success  to 
his  labors,  may  you  be  hereafter  enabled  to  say,  as  he  did 
of  the  effects  of  his  past  ministry  ; “ To  whom  he  was  not 
spoken  they  shall  see,  and  they  that  have  not  heard  shall 
understand.”  “ Let  no  man  despise  thy  youth  ; but  be  thou 
an  example  of  the  believers  in  word,  in  conversation,  in  cha- 
rity, in  spirit,  in  faith,  in  purity.”  “ Hold  fast  the  form  of 
sound  words.”  “ Endure  hardness  as  a good  soldier  of  Jesus 
Christ.”  Finally,  remember  that  the  servant  of  the  Lord 
must  not  strive  ; but  be  gentle  unto  all  men,  apt  to  teach, 
patient,  in  meekness  instructing  those  that  oppose  themselves, 


44 


if  God,  peradventure,  will  give  them  repentance  to  the  acknow- 
ledging of  the  truth.”  And  now,  may  the  God  of  peace,  that 
brought  again  from  the  dead  our  Lord  Jesus,  that  great  Shep- 
herd of  the  sheep,  through  the  blood  of  the  everlasting  cove- 
nant make  you  perfect  in  every  good  work  to  do  his  will, 
working  in  you  that  which  is  well  pleasing  in  his  sight,  through 
Jesus  Christ,  to  whom  be  glory  for  ever  and  ever.  Amen. 

By  order  and  in  behalf  of  the  Foreign  Committee  of  the 
Board  of  Missions  of  the  Protestant  Episcopal  Church  in 
the  United  States  of  America. 

James  Milnor,  Secretary 
and  General  Agent. 

At  the  close  of  the  reading  of  the  Instructions,  a few  verses 
of  a missionary  hymn  were  sung,  when  the  Rev.  Mr.  South- 
gate  delivered  the  following  address  : — 

Beloved  Brethren, — The  announcement  of  the  proposed 
establishment  of  a new  mission  may  have  started  in  some 
minds  the  question,  whether  it  is  prudent  or  even  safe  to  add 
so  soon  another  to  the  missions  of  the  Church  already  com- 
menced in  foreign  lands  ; whether  we  are  not  giving  to  our 
missionary  efforts  too  broad  a scope,  and  forming  designs 
beyond  our  ability  to  execute?  In  answer  to  this  inquiry,  I 
would  remark  that  if  there  has  ever  been  a time  in  the  history 
of  the  Church  when  there  was  required  the  widest  possible 
enlargement  of  effort,  it  is  now,  and  among  ourselves.  We 
stand  at  this  moment,  as  a Church,  in  the  rear  of  every  other 
denomination  in  our  country  which  is  engaged  in  the  enter- 
prise. While  there  is  hardly  a corner  of  the  earth  where  their 
missionaries  have  not  reared  the  standard  of  the  Cross,  xoe 
have  as  yet  occupied  only  two  points  in  the  whole  wide  field 
of  the  enterprise.  If  their  efforts  do  not  outreach  their  duty, 
ours  is  a most  lamentable  deficiency.  There  rests,  therefore, 
upon  the  Episcopal  Church,  a peculiar  obligation  to  attempt 
a speedy  and  wide  extension  of  her  missionary  operations. 
With  others  the  enterprise  has  reached  its  present  degree  ol 
strength  hy  a slow  and  protracted  growth.  In  the  Episcopal 
Church  it  may  justly  be  expected  to  pass  through  the  same 


45 


stages  by  a rapid  and  sudden  transition.  As  a Church  which 
holds  as  the  fundamental  principle  of  her  constitution,  the 
example  of  the  apostolic  Church,  she  ought,  in  consistency 
with  herself,  to  be  foremost  in  the  work  of  converting  the 
world.  But  if  she  would  overtake  and  outstrip  those  who  are 
already  in  advance  of  her,  it  must  be  by  the  unexampled 
rapidity  of  her  progress. 

I have  said  that  the  time  demands  this  of  us.  I allude  now 
to  the  present  condition  of  the  world — to  those  mighty  changes 
which  are  working  among  the  unevangelized  nations,  and 
which  portend  the  speedy  dissolution  of  the  vast  fabrics  of 
pagan  idolatry,  and  the  overthrow  of  the  Mohamedan  impos- 
ture. Never  has  prophecy  appeared  brought  more  nearly  to  its 
glorious  fulfilment,  not  only  in  the  progress  of  time  but  in 
the  posture  of  events,  than  at  the  present  moment.  I do  not 
allude  to  any  new  acquisitions  to  Christianity  surpassing 
past  experience,  but  to  that  weakened  condition  of  every  form 
of  error  and  superstition  in  the  world,  which  is  the  harbinger 
of  great  and  sudden  revolutions.  Need  I point  you  to  particu- 
lar evidences  of  such  changes  1 Look  at  China — a few  years 
ago  hermetically  sealed  against  the  introduction  of  the  Gos- 
pel, now  affording  unlimited  facilities  for  the  wielding  of 
that  mighty  power,  the  press,  which  seems  ordained  to  be  the 
grand  instrument  of  her  conversion.  Look  at  Hindoostan. 
Witness  the  decay  of  her  forsaken  temples — the  growing 
neglect  of  her  gorgeous  festivals,  once  thronged  by  myriads 
of  zealous  devotees — the  rapid  decline  of  her  colleges,  those 
nurseries  of  her  numerous  priesthood.  Look  at  the  astounding 
fact,  that  the  number  of  those  dedicated  to  the  service  of 
her  altars  has  decreased  nine-tenths  within  five  years — a fact, 
say  a committee  of  the  English  Board  of  Education  in  Cal- 
cutta, to  be  attributed  mainly  to  the  decline  of  Hindooism. 
Observe  the  prevailing  disrespect  for  the  sacred  orders  among 
the  great  body  of  the  people,  by  which  hundreds  of  Brah- 
mins have  been  compelled  to  betake  themselves  to  secu- 
lar pursuits  to  procure  the  necessary  means  of  subsistence. 
Turn  to  Persia.  Read  the  journal  of  Wolff,  the  fearless  mis- 


sionary,  who  has  compassed  sea  and  land  in  quest  of  the  scat- 
tered tribes  of  his  brethren.  Hear  his  words, — “ I have 
proved  that  the  missionaries  of  the  Cross  may  preach  Christ 
crucified  in  every  city  of  Persia.”  Look  at  Syria — laid  open 
by  a political  revolution  to  the  unlimited  introduction  and 
spread  of  the  Gospel.  Turn  your  eyes  to  Afiica,  rendered 
accessible  through  the  whole  northern  interior  by  the  Ameri- 
can colonies  along  her  western  coast.  In  fine,  look  where 
you  will  over  the  wide  surface  of  the  unevangelized  world, 
and  you  meet  every  where  the  same  signs  of  change — moun- 
tains become  plains,  crooked  paths  straight,  and  a highway 
prepared  for  the  Church-  But  what  means  this  transition- 
state  of  the  heathen  world — these  precursors  of  moral  revolu- 
tion, springing  up  all  over  the  earth,  as  by  the  magic  touch  of 
an  invisible  power  1 They  are  the  voice  of  God,  proclaiming 
among  the  nations,  “ Prepare  ye  the  way  of  the  Lord.” 
They  are  the  voice  of  God,  proclaiming  in  the  ears  of  his 
Church,  “ Arise,  shine,  for  thy  light  is  come,  and  the  glory 
of  the  Lord  is  risen  upon  thee.”  These  changes  have  been 
wrought  for  the  Church,  though  not  by  the  Church.  They 
are  the  providential  revelations  of  the  divine  will  to  her. 

Once  she  was  guided  in  her  holy  enterprise  by  miraculous 
interpositions  and  direct  revelations  from  the  IIoly  Spirit  ; 
but  now  that  the  days  of  miracles  are  passed,  what  clearer 
indication  of  the  will  of  God  can  we  have  than  these  work- 
ings of  his  mighty  power  'l  What  arc  they  but  so  many 
voices  of  command  and  encouragement.'?  If  the  Church  will 
not  hear  them,  neither  would  she  be  persuaded  by  a light  or  a 
voice  from  heaven.  What  power  of  incentive  can  our  weak 
faith  demand  more  than  now  meets  our  eyes  1 Every  fallen 
shrine  of  pagan  idolatry — every  declining  superstition — every 
social,  civil,  and  political  change  which  opens  the  way  for  the 
unobstructed  march  of  the  Gospel — rebukes  our  sloth,  and 
urges  us  to  larger  endeavors,  with  a persuasive  energy  that 
nothing  but  the  coldness  of  our  zeal,  or  our  deep-rooted  unbe- 
lief can  resist.  They  plead  with  us  by  the  constraining  love 
of  Christ,  by  his  last  solemn  injunction,  by  the  inestimable 


blessings  of  the  Gospel,  by  our  hopes  of  heaven,  and  by  the 
unspeakable  misery  of  a soul  that  knows  no  God,  to  avail 
ourselves  of  these  new  opportunities  for  successful  exertion. 

How  then  shall  the  Church  act  in  view  of  these  loud 
appeals  which  come  to  her  from  every  quarter  of  the  un- 
evangelized world  ? Every  cry  should  be  heard,  and  she, 
like  the  fabled  Briareus,  should  stretch  forth  her  hundred 
hands  to  pluck  the  diadem  of  power  from  every  crowned  form 
of  superstition  and  error  throughout  the  earth.  Iler  efforts, 
instead  of  lagging  far  behind,  should  run  side  by  side  with  the 
invisible  agency  of  God.  Her  holy  zeal,  springing  first  and 
warm  from  the  deep  fountains  of  the  soul,  should  rush  out 
through  every  new  channel,  and  multiply  its  streams  with  the 
multiplying  openings  into  the  waste  places  of  the  moral  world. 
The  unprecedented  opportunities  for  successful  effort  which 
every  where  meet  the  eye,  should  draw  out,  as  by  magnetic 
influence,  the  living  energy  of  inward  holiness. 

Enlarge  her  efforts  as  she  may,  we  dare  not  hope  that  for 
many  future  years  they  will  overtake  the  rapid  progress  of 
change  in  the  established  seats  of  idolatry  and  superstition. 
Long  will  Gutzlaff  have  proclaimed  from  the  borders  of  the 
celestial  empire,  “ Blot  out  from  your  missionary  journals 
that  China  is  shut” — long  will  the  towering  fabric  of  Hindoo- 
ism  have  shown  signs  of  decrepitude  and  decay  — long  will 
the  waning  influence  of  the  false  prophet  have  prepared  the 
way  of  the  Lord  in  Persia  — long  will  the  overthrow  of  the 
Turkish  dominion  in  Syria  have  given  place  to  the  enlight- 
ened and  liberal  policy  of  Mohamed  Ali  — long  will  our 
colonies  on  her  western  coast  have  stood  as  open  doors  for  the 
entrance  of  the  missionary  into  the  heart  of  Africa — before  the 
Church  will  have  spread  herself  to  that  wide  compass  of  effort 
to  which  the  providence  of  God  invites  her. 

But  we  stop  not  here.  It  is  not  the  rank  which  our  Church 
now  holds  in  the  work  of  missions,  nor  the  new  facilities  for 
successful  effort,  which  constitute  the  chief  obligation,  the 
binding  necessity,  of  large  endeavor.  If  these  incentives  and 
encouragements  were  wanting,  our  duty  would  remain  the 
same ; for  the  missionary  spirit  is,  in  its  very  nature,  and 


48 


under  all  circumstances*  the  spirit  of  far-reaching  enterprise. 
It  is  that  spirit  of  faith  which  regards  God  as  the  supreme 
conductor  of  the  work  of  evangelizing  the  world  — which  lays 
hold  of  his  promises  in  all  their  largeness  and  fulness  — which 
looks  not  at  what  man  can  do,  but  at  what  God  can  do,  and 
aims  at  results  worthy  not  of  the  weakness  of  the  instrument, 
but  of  the  might  of  the  Omnipotent  Agent.  It  is  that  spirit 
of  holy  love  which  rises  above,  and  reaches  beyond  the  affec- 
tions of  our  inferior  nature  ; which,  springing  from  the  love  of 
God,  partakes  of  the  character  of  its  origin,  whose  sympathies 
are  boundless,  universal ; which  is  drawn  forth  in  all  its 
strength  by  the  contemplation  of  moral  evil,  and  moral 
wretchedness,  wherever  they  exist : and  where  moral  evil  is 
deepest,  and  moral  wretchedness  the  lowest,  is  drawn  forth 
most  strongly.  That  man  has  the  elements  of  the  missionary 
character  in  their  highest  perfection,  who  has  the  most  of  faith 
and  love,  and  who  yields  himself  to  the  guidance  of  tire  one, 
and  the  generous  impulses  of  the  other,  with  the  guileless 
confidence  of  a little  child.  This  is  the  true  spirit  of  missions, 
and  I know  of  no  other  worthy  the  name,  whether  it  be 
sectarian  zeal,  earthly  enthusiasm,  or  any  other  spirit  of  earth, 
which  is  ever  found  usurping  the  place  and  performing  the 
work  of  faith  and  love. 

Such,  my  brethren,  wras  the  spirit  of  missions  in  the  apostolic 
Church  ; and  such  it  must  become  in  our  own  Church,  before 
she  will  be  fully  entitled  to  the  appellation  which  she  has 
assumed,  of  a missionary  Church.  It  is  in  this  spirit  that  I 
could  wish  the  mission,  in  behalf  of  which  we  are  this  evening 
assembled,  might  be  conducted  and  carried  forward.  Let  the 
Persian  mission  be  based  upon  the  broad  principles  of  faith  and 
love  ; that  faith  which  shrinks  at  no  obstacle,  is  intimidated 
by  no  disaster,  which  forms  great  designs,  and  expects  great 
results,  which  trusts  not  to  human  means  or  human  power, 
but  leans  with  humble  confidence  on  the  Almighty  arm  ; 
that  love  which  lakes  pleasure  in  infirmities,  in  reproaches,  in 
necessities,  in  persecutions,  in  distresses, /or  Christ's  sake  ; 
which  counts  no  sacrifice  loo  dear  that  it  may  promote  the 
advancement  of  the  Redeemer’s  kingdom,  and  save  the  souls 


49 


of  perishing  men  ; which  rises  superior  to  earthly  affection, 
and  knows  no  limits  but  the  world  and  the  human  race ; 
which  will  lead  Christian  parents  to  consecrate  their  sons  and 
daughters  to  the  work,  and  will  make  those  sons  and  daugh- 
ters willing  to  forsake  all  for  Christ.  For  myself,  brethren, 
l have  but  one  request  to  make.  Remember  me  in  your 
prayers.  Bear  me  on  your  hearts  before  God,  in  the  private 
devotions  of  the  closet,  around  the  family  altar,  and  in  the 
social  meeting  for  prayer.  I ask  it,  not  for  my  own  sake,  but 
for  the  sake  of  Him  whose  servant  I am,  and  in  whose  work 
1 am  engaged. 

. 

The  address  of  the  Rev.  Mr.  Southgate  was  followed  by 
some  very  appropriate  remarks  from  the  Rev.  Manton  East- 
burn,  D.  D.,  which  having  been  delivered  extemporaneously, 
l it  is  regretted  cannot  now  be  given  ; immediately  after  which, 

a collection  for  foreign  missionary  purposes  was  made,  amount- 
ing to  upward  of  two  thousand  dollars. 

The  celebrated  missionary  hymn  of  the  late  Bishop  Ileber 
was  then  sung,  and  the  exercises  closed  with  suitable  prayers, 
and  the  benediction  by  the  Rt.  Rev.  Bishop  Onderdonk. 

The  beneficial  impression  made  at  this  interesting  meeting, 
will,  it  is  hoped,  long  be  felt  ; and  the  generous  subscription 
made  on  this  occasion,  prove  a pledge  of  the  zeal  and  liberality 
\ of  Episcopalians  in  the  cause  of  Missions. 


7 


' 


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